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Divisioa     }iO^A 


Section 


JG\ 


EARLY  LIFE  OF  JESUS 

AND 

NEW  LIGHT  ON  PASSION  WEEK 


The  Early  Life  of  Jesus 

AND 

New  Light  on  Passion  Week 


/#^" 


/ 


By  ^%OefC<IL  %l\ 


P.  SPENCER  WHITMAN,  D.  D. 

TOCCOA,  GEORGIA 

Edited  by 

ALONZO  ABERNETHY,  Ph.  D. 

JOHN  A.  EARL,  D.  D. 

DES  MOINES,  IOWA 


PHILADELPHIA 

THE  GRIFFITH   &    ROWLAND  PRESS 

19  14 


Copyright  1914 
ALONZO  ABERNETHY 

Published  February,  1914 


INTRODUCTORY 


The  author  of  this  volume,  Rev.  P.  Spencer  Whitman,  D.  D.,  was 
a  man  of  rare  gifts  and  noble  qttalities,  who  early  dedicated  his 
life  to  the  service  of  humanity.  Born  April  27,  18 15,  in  the  little 
village  of  Fairfield,  Vermont,  under  the  shadow  of  the  Green 
Mountain  ranges  extending  northward  to  the  east  of  Lake  Cham- 
plain,  he  lived  and  continued  his  literary  activities  to  the  advanced 
age  of  eighty-five  years. 

He  was  too  frail  in  early  life  to  attend  school;  and  an  accident 
at  twelve,  whereby  he  was  crippled  for  the  rest  of  his  early  boy- 
hood, was  prophetic  of  a  large  part  of  his  life,  since  the  health  of 
both  himself  and  Mrs.  Whitman  by  turn  was  so  infirm  that  he 
once  said  to  the  writer  in  a  fervor  of  disappointment,  "  It  seems 
to  me  that  we  spent  the  whole  of  our  fifty-five  years  together  in 
taking  care  of  each  other." 

At  the  age  of  fourteen,  though  still  on  crutches,  he  first  entered 
school  at  the  Hamilton  Literary  and  Theological  Institution, 
now  Colgate  University,  N.  Y.,  where  an  older  brother  was 
teaching.  His  college  education  was  received  principally  at  Brown 
University  during  three  years  from  1836;  and  when  compelled 
by  failing  health  to  leave,  he  later  graduated  from  Mercer 
University,  Georgia,  with  its  first  class  in  1841.  In  December  of 
that  year  he  married  Miss  Caroline  Crawford  Crane,  at  her  home 
in  Wilkes  County,  Georgia,  and  engaged  in  teaching  and  preach- 
ing by  turns,  now  in  the  South,  and  again  in  the  North,  as  health 
and  circumstances  determined,  until  in  1874  they  found  it  neces- 
sary to  locate  finally  in  Toccoa,  Georgia,  at  the  foot  of  the  Blue 
Ridge  Mountains.  Here  they  built  a  commodious  home  in  a 
sheltered  grove  beside  a  beautiful  rivulet,  and  there  they  resided 
during  the  remainder  of  their  lives.  Doctor  Whitman  was  a 
nineteenth-century  Barnabas,  a  good  man  and  full  of  the  Holy 
Spirit  and  of  faith.  He  lived  a  simple  life  of  earnest  faith,  ever 
extending  the  helping  hand,  as  many  will  yet  remember,  both  in 
their  early  home  at  Belvidere,  Illinois,  and  in  their  several  pleasant 
homes  in  Iowa. 

Though  giving  comparatively  little  attention  to  business  affairs, 
Doctor  Whitman  accumulated  by  frugality  considerable  property. 


INTRODUCTORY 


and  gave  most  of  it  away  during  his  lifetime  to  worthy  persons  and 
worthy  purposes,  making  provision  for  dedicating  the  remainder 
to  the  cause  of  Christian  education,  and  reserving  only  sufficient 
to  secure  the  publication  and  distribution  of  such  part  of  his 
later  writings  as  might  be  found  suitable,  including  the  present 
work,  under  the  direction  of  his  executor,  the  editor  of  this 
volume.  His  sympathies  were  as  broad  as  humanity  and  as  noble 
as  Christianity. 

He  was  a  man  of  tireless  energy.  It  was  his  habit  to  work 
incessantly.  Whatever  he  undertook  he  went  at  with  the  vigor 
of  a  giant  until  his  strength  was  exhausted.  He  was  a  teacher, 
preacher,  and  business  manager  combined  till  near  the  age  of 
sixty-five,  when  his  declining  strength  limited  his  energies  chiefly 
to  study  and  writing. 

An  original  thinker  of  marked  character,  and  always  a  close 
and  critical  student  of  the  Bible,  his  opinions  were  formed  from 
careful  study  of  the  text  itself,  and  he  had  little  respect  for  all 
loose  and  shallow  methods  of  biblical  exposition.  His  "  Scripture 
Worthies  Viewed  in  a  New  Light,"  published  by  the  Fleming  H. 
Revell  Company,  in  1899,  is  a  vigorous  protest  against  false 
methods  of  exposition.  The  original  name  which  he  gave  to  the 
little  book,  "  Defense  of  Scripture  Worthies  Against  the  Attacks 
of  Christian  Expositors,"  expresses  more  clearly  the  real  character 
of  the  work,  and  shows  the  purpose  of  much  of  his  writing.  He 
left  considerable  manuscript,  some  of  it  nearly  ready  for  publi- 
cation, and  to  this  kind  of  work  his  last  years  were  devoted.  He 
was  a  constant  reader  of  the  religious  papers,  especially  of  the 
South,  where  he  lived,  and  was  an  accredited  correspondent  for 
a  number  of  them.  His  death  occurred  at  Elberton,  Georgia,  May 
22,  1900,  Mrs.  Whitman's  decease  preceding  that  of  her  husband 
by  three  years,  neither  having  lost  sight  of  an  abiding  purpose  to 
be  useful  and  to  do  good.  By  their  unselfish  and  noble  lives,  and 
especially  by  their  religious  writings,  it  can  be  truly  said  of  both 
that  their  works  do  follow  them. 

The  present  volume  is  rather  the  result  of  growth  than  of  an 
original  purpose.  The  book  is  a  protest  against  superficial  exposi- 
tions of  Scripture,  especially  such  as  tend  to  question  the  accuracy 
of  Gospel  records. 

Part  First  is  an  interesting  and  original  study  of  the  early  life 
of  our  Lord,  with  an  interpretation  of  questions  connected  with 
his  baptism. 


INTRODUCTORY 


Part  Second  deals  with  the  incidents  connected  with  Passion 
week,  wherein  the  author  seeks  to  show  that  many  standard  har- 
monies of  the  Gospels  are  themselves  inharmonious,  while  their 
authors'  efforts  to  harmonize  the  several  Gospel  accounts  are 
based  too  much  on  tradition  and  theory,  and  tend  unnecessarily 
to  discredit  the  accuracy  of  Scripture.  The  single  purpose  of  this 
part  of  the  jvork  was  to  discover  a  plan  of  harmonizing  the 
accounts  of  Passion  >veek  without  discrediting  any  of  the  Gospels. 
It  may  surprise  some  readers  to  find  that  the  record  of  incidents 
and  teaching,  beginning  with  the  approach  to  Jerusalem  on 
Friday  before  the  crucifixion  and  ending  on  resurrection  morning 
comprises  very  nearly  one-third  of  the  four  Gospels,  to  wit:  one 
thousand,  two  hundred  and  thirty  verses  out  of  less  than  three 
thousand  and  eight  hundred. 

The  notes  following  the  several  chapters,  where  not  otherwise 
indicated,  were  prepared  by  the  editor.  The  preparation  of  Part 
Third  was  undertaken  at  the  suggestion  of  the  editor,  for  the 
purpose  of  testing  the  accuracy  of  the  conclusions  reached,  and 
carried  out  in  part  during  a  winter  month's  visit  in  the  sunny 
home  of  Doctor  Whitman  at  Toccoa,  Georgia,  a  little  while  before 
his  death.  The  study  has  proved  as  interesting  and  fascinating  to 
the  editor,  as  the  earlier  study  and  discovery  had  evidently  been 
to  the  author. 

These  meditations,  then,  upon  the  most  sacred  and  precious 
portions  of  the  recorded  life  of  our  divine  Lord,  after  a  lifelong 
communing  with  God  and  his  revelation,  are  sent  abroad  in  the 
hope  that  they  may  find  open  minds  among  like  devout  and 
consecrated  souls,  and  make  some  contribution,  at  least,  to  the 
marvelous  riches  revealing  themselves  ever  anew  in  the  wonderful 
word  of  God. 

SUPPLEMENTARY  NOTE 

In  the  final  preparation  of  the  manuscript  for  the  press,  Pres. 
John  A.  Earl,  of  Des  Moines  College,  has  rendered  valuable  assist- 
ance in  many  ways,  and  at  my  urgent  request  he  has  consented  to 
the  use  of  his  name  as  associate  editor  of  the  book. 

Alonzo  Abernethy. 

Des  Moines,  Iowa,  January  lo,  1913. 


Part  First 


The  Early  Life  of  Jesus 


CONTENTS 

Chapter  Page 

I.  The  Date  of  the  Birth  of  Jesus 3 

11.  The  Journey  for  Enrolment  and  Return  to  Galilee  8 

III.  The  Arrival  of  the  Magi 12 

IV.  The  Mission  of  the  Magi;  The  Flight  into  Egypt 

AND  Return    15 

V.  The  Early  Years 18 

VI.  No  Reference  Made  by  John  the  Baptist  to  Events 

IN  THE  Childhood  of  Jesus 23 

VII.  Jesus  of  Nazareth  Revealed  as  the  Messiah 26 

VIII.  Jesus  and  His  Acquaintances  Up  to  the  Time  he 
WAS  Designated  by  John  to  the  People  as  the  Son 

OF  God 30 

IX.  The  Baptism  of  Jesus:  Its  Real  Significance 37 


CHAPTER  I 

THE    DATE    OF    THE    BIRTH    OF   JESUS 

Our  Christmas 

For  many  centuries,  beginning  probably  not  later  than  the  sixth, 
Christmas  has  been  celebrated  throughout  Christendom  as  the 
anniversary  of  the  birth  of  Jesus.  Christian  families  and  organi- 
zations the  world  over  unite  and  lead  in  these  exercises.  In  more 
recent  times,  well-nigh  universal  Sunday-school  festivities  are 
planned  for  the  entertainment  of  children,  incidentally  at  least, 
associating  Christmas  Day  with  the  birth  of  Jesus. 

Another  suggestive  phenomenon  of  our  day  is  the  many  "Lives 
of  Jesus  "  issuing  from  the  press,  and  entering  our  libraries  and 
our  homes,  indicating  constant  increase  of  interest  in  this  marvel- 
ous story,  the  life  of  our  Lord. 

An  examination  of  some  recent  histories  discloses  the  fact  that, 
while  a  few  writers  tacitly  assume  that  Jesus'  birth  was  in  the 
winter,  the  larger  number  maintain  that  the  month  and  day  are 
wholly  unknown. 

Was  Jesus  Born  in  December? 

Will  an  examination  of  the  records,  brief  as  they  are,  confirm 
the  view  that  Jesus  was  born  in  the  winter? 

The  birth  of  Jesus  is  mentioned  in  connection  with  three  other 
events,  namely,  the  return  of  Mary  from  her  visit  to  Elizabeth, 
the  enrolment  at  Bethlehem,  and  the  visit  of  the  shepherds.  In 
considering  the  probabilities,  each  one  of  these  events  may  aid 
us  in  our  conclusions. 

The  decree  for  enrolment  required  the  whole  people,  so  to 
speak,  to  absent  themselves  from  their  homes,  and  for  the  most 
part  to  make  what  at  that  time  must  have  been  considered  long 
journeys.  It  is  reasonable  to  suppose  that  a  time  favorable 
for  complying  with  such  a  requirement  would  have  been  set, 
not  only  in  respect  to  the  state  of  the  >veather  and  the  roads, 
but  also  to  the  matter  of  being  away  from  one's  home  and 
business. 

One  season  of  the  year  that  clearly  complies  with  these  condi- 
tions is  just  after  the  laying  aside  of  the  planted  crops,  and  just 

a 


THE  EARLY  LIFE  OF  JESUS 


before  the  beginning  of  the  reaping  harvest,  when  there  would  be 
a  lull  in  agricultural  toil.  During  this  interval,  the  people  could 
leave  home  without  neglect  of  or  injury  to  their  crops,  and 
without  any  physical  suffering.  It  would  be  the  time  to  travel  in 
comfort,  and  this  would  be  soon  after  the  Passover,  extending 
perhaps  into  May. 

Under  the  supposition  that  this  was  the  time  selected,  it  would 
have  been  in  July  or  early  August  of  the  preceding  summer,  the 
special  season  of  fruits  and  leisure,  that  Mary,  after  the  interview 
with  the  angel,  arose  and  went  into  the  hill  country  of  Judea  with 
haste.  Then,  her  three  months'  stay  with  Elizabeth  completed,  it 
would  be  October  or  early  November  in  the  season  following  the 
autumnal  rains,  known  as  the  season  for  seeding,  that  her  journey 
back  to  Nazareth  would  be  made.  And  then  the  ensuing  April  or 
May,  when  the  world  ;^as  greenest,  in  the  height  of  the  shepherd 
season,  the  planted  crops  laid  aside,  the  fields  of  wheat  growing 
white  for  the  harvest,  it  would  be  then  that  the  expectant  mother 
would  set  out  with  Joseph  for  their  ancestral  city. 

She  had  but  recently  spent  three  months  at  the  home  of 
Zacharias,  a  man  who  was  especially  conversant  with  what  God 
was  doing  in  the  fulfilment  of  Messianic  prediction ;  and  must  have 
been  as  jvell-informed  as  to  where  the  Messiah  would  be  born,  as 
were  the  priests  and  scribes  who  later  did  not  hesitate  to  say 
(Matt.  2  :  5),  "In  Bethlehem  of  Judea." 

When,  therefore,  that  decree  for  enrolment  was  announced,  it 
.was  the  occasion  of  no  disturbance  to  Mary,  but  of  a  pleasure 
rather,  as  she  saw  in  it  the  furtherance  of  the  divine  plan  for  her 
to  be  in  Bethlehem.  Accordingly,  when  the  time  came  for  Joseph 
to  make  the  journey,  he  was  not  to  go  alone. 

In  the  next  place  we  have  the  positive  statement  that  shepherds 
in  the  same  country  were  abiding  in  the  field,  and  keeping  watch 
by  night  over  their  flocks  when  Jesus  was  born.  Shepherds  were 
not  employed  in  this  way  at  the  approach  of  midwinter.  It  must 
have  been  at  a  time  when  green  pastures  invited  the  flocks  abroad. 
Nothing  is  surer  than  that  shepherds  abiding  in  the  fields,  in  the 
pastures,  watching  their  flocks  by  night,  is  simply  a  state  of 
things  not  known  in  Palestine  in  winter.  And  as  this  was  the 
state  of  things  at  the  time  of  the  nativity,  we  may  well  believe 
that  Mary  did  not  make  that  journey  in  winter,  nor  was  she 
suffering  the  discomfort  of  a  fireless  stall  in  chill  winter  when 
her  child  was  bom. 


DATE  OF  THE  BIRTH 


Jesus  Born  in  the  Spring 

Under  such  conditions  the  journey  to  Bethlehem  would  be 
made  when  all  nature  was  pervaded  with  inspiring  bloom  and 
freshness,  cheering  the  heart  and  gladdening  the  eyes  of  Mary  on 
that  sacred  journey  to  the  cheery  abode,  though  ever  so  humble, 
where  she  found  the  seclusion  desired  during  her  eventful  stay 
at  Bethlehem.  The  stall,  or  cave,  may  well  have  seemed  more 
comfortable  and  congenial  than  any  room  in  that  thronged  inn. 
The  hands  of  Joseph  may  have  made  it  clean  and  inviting.  Her 
own  hands  may  have  joined  with  his  in  making  that  temporary 
abode  fragrant  with  the  choice  flowers  of  the  season.  And  when 
the  shepherds  came,  the  scene  which  met  their  eyes  may  have 
been  only  in  harmony  with  the  fairer  side  of  pastoral  life,  and  in 
every  way  befitting  the  condition  of  the  virgin  mother. 

Notes  on  the  Date  of  the  Birth  of  Jesus 

(Prepared  by  the  Editors) 

The  question  of  the  date  of  the  birth  of  Christ  cannot  be 
here  discussed.  A  large  collection  of  authorities  on  the  subject 
may  be  found  in  Jarvis'  "  Introduction  to  the  History  of  the 
Church."  The  most  commonly  accepted  date  is  4  B.  C,  some 
scholars  placing  it  a  year  or  two  earlier,  others  a  little  later.  The 
present  era  was  fixed  by  Dionysius  Exiguus  in  the  sixth  century, 
and  first  used  in  history  by  Bede  early  in  the  eighth,  and  soon 
after  introduced  into  public  transactions  by  Pepin  and  Charle- 
magne. 

"  Discussions  have  been  almost  endless  also  in  regard  to  the 
time  of  the  year  of  our  Lord's  birth;  and  the  subject  must  be 
passed  with  the  same  general  reference.  Meantime  there  seems 
no  sufficient  reason  for  giving  up  the  date,  December  25,  so  long 
and  so  generally  observed,  and  which  agrees  well  with  such 
indications  as  >ve  have  of  the  time,  even  though  it  be  now  impos- 
sible to  decide  positively  upon  its  accuracy  on  other  than  traditional 
grounds.  .  .  It  was  introduced  into  the  East  from  the  West  about 
A.  D.  376,  and  its  observance  spread  rapidly  and  widely.  Some 
evidence  in  its  favor  may  be  found  collected  in  Selden's  very 
learned  work,  *A  Tract  Proving  the  Nativity  of  Our  Saviour  to 
be  on  the  Twenty-fifth  of  December.'  "  ^ 

"We  accept,  then,  as  probable  conclusions,  that  the  Lord  was 

1  Gardiner,  "  Harmony  of  the  Gospels,"  pp.  9,  10. 


THE  EARLY  LIFE  OF  JESUS 


born  December,  749  (5  B.  C.)  ;  baptized  January,  780;  crucified 
April  7,  783;  length  of  ministry,  three  years  and  three  months. 
That  the  twenty-fifth  of  December  and  sixth  of  January  were  the 
days  of  the  nativity  and  baptism  rests  wholly  on  tradition."  ^ 

"Mr,  Greswell  has  made  it  highly  probable  (*  Diss./  X,  Vol.  I) 
that  our  Lord  was  born  on  the  evening  of  (i.  e.,  which  began)  the 
fifth  of  April,  the  tenth  of  the  Jewish  Nisan;  on  which  same  day 
of  April,  and  the  fourteenth  of  Nisan,  he  suffered  thirty-three 
years  after.  Before  this  time  there  would  be  abundance  of  grass 
in  the  pastures — the  spring  rains  being  over;  but  much  after  it, 
and  till  after  the  autumnal  equinox  again,  the  pastures  would  be 
comparatively  bare.  (See  note  on  John  6  :  10.")^ 

"  Not  only  is  it  impossible  to  determine  with  any  degree  of 
certainty  the  day  of  the  month,  but  the  time  of  the  year  also  is 
equally  uncertain.  The  chief  thing  that  appears  proved  is  that 
December  twenty-fifth  is  not  the  time,  since  the  shepherds  would 
hardly  be  in  the  fields  at  night  with  the  flocks,  which  were  usually 
taken  into  the  folds  in  November  and  kept  in  till  March.  The 
nights  of  December  would  scarcely  allow  watching  in  the  moun- 
tain fields  even  as  far  south  as  Bethlehem.  And  besides,  the 
long  journey  from  Nazareth  to  Bethlehem  would  hardly  be  made 
by  Joseph  and  Mary  in  winter,  the  rainy  season.  McClellan 
argues  for  December  twenty-fifth,  but  his  arguments  are  not 
convincing.  The  ancients  had  various  days  for  Christ's  birth: 
May  20  (Clement  of  Alexandria),  April  20,  December  25,  Jan- 
uary 5.  Tertullian  and  others  even  say  that  the  day  of  his  birth 
(December  25)  was  kept  in  the  register  at  Rome.  But  chronol- 
ogists  attach  little  weight  to  this  testimony,  since  the  same  tradi- 
tion puts  the  birth  of  John,  June  24,  the  annunciation  to  Mary, 
March  25,  and  Elizabeth's  conception,  September  25 — the  four 
cardinal  points  of  the  year.  If  one  might  hazard  an  opinion,  it 
would  be  that  the  birth  of  Jesus  occurred  in  the  summer  or  early 
in  the  fall  of  749."  *    (A.  U.  C.) 

"  Can  we  go  further  and  determine  the  time  of  year  or  the 
month  and  day  of  the  nativity?  It  should  be  borne  in  mind  that 
our  Christmas  festival  was  not  observed  earlier  than  the  fourth 
century,  and  that  the  evidence  is  well-nigh  conclusive  that  Decem- 
ber 25  was  finally  selected  for  the  nativity  in  order  to  hallow 

2  Andrews,  "  Life  of  Our  Lord,"  p.  44. 

3  Alford,  "  Greek  Testament,"  p.  456. 

*  Broadus,  "  Harmony  of  the  Gospels,"  p.  240. 


DATE  OF  THE  BIRTH 


a  much  earlier  and  widely  spread  pagan  festival  coincident  with 
the  ivinter  solstice.  If  anything  exists  to  suggest  the  time  of  year 
it  is  Luke's  mention  of  '  shepherds  in  the  field  keeping  watch  by 
night  over  their  flock*  (2:8).  This  seems  to  indicate  that  it 
must  have  been  in  the  summer  season.  In  winter  the  flocks  would 
be  folded,  not  pastured,  by  night. 

"  It  therefore  seems  probable  that  Jesus  was  born  in  the  sum- 
mer of  6  B.  C. ;  that  he  was  baptized  in  A.  D.  26;  that  the  first 
Passover  of  his  ministry  was  in  the  spring  of  26  or  zy;  and  that 
he  was  crucified  in  the  spring  of  29  or  30."  ° 

"  The  birth  of  Christ,  without  doubt,  took  place  some  years 
before  the  date  at  present  received.  .  .  The  season  at  which  Christ 
was  born  is  inferred  from  the  fact  that  he  was  six  months  younger 
than  John,  respecting  the  date  of  ^vhose  birth  we  have  the  help  of 
knowing  the  time  of  the  annunciation  during  his  father's  minis- 
trations in  Jerusalem. 

"  Still  the  whole  subject  is  very  uncertain.  Ewald  appears  to 
fix  the  date  of  the  birth  as  five  years  earlier  than  our  era. 
Petavius  and  Usher  fix  it  as  on  the  twenty-fifth  of  December; 
Anger  and  Winer,  four  years  before  our  era,  in  the  spring; 
Scaliger,  three  years  before  our  era,  in  October;  Saint  Jerome, 
three  years  before  our  era,  on  December  25;  Eusebius,  two  years 
before  our  era,  on  January  6;  and  Ideler,  seven  years  before  our 
era,  in  December."  ^ 

6  Rhees,  "The  Life  of  Jesus  of  Nazareth,"  pp.  55,  56. 

«  Geikie,  "  Life  and  Words  of  Christ,"  Vol.  I,  pp.  558,  559, 


CHAPTER  II 

THE  JOURNEY  FOR  ENROLMENT   AND  RETURN   TO  GALILEE 

From  Nazareth  to  Bethlehem 

The  Gospel  narrative  is  remarkable  for  brevity.  Hence  it  is 
not  strange  that  even  thoughtful  expositors  should  sometimes  be 
found  giving  too  little  time  to  a  transaction  or  series  of  events. 
They  may  bring  different  transactions  too  near  together,  in  some 
instances  assigning  them  to  the  same  occasion,  or  making  them 
follow  one  another  in  immediate  succession. 

We  are  led  to  this  line  of  thought  by  the  usual  expositions  on 
the  childhood  of  Jesus.  Here  very  little  is  known,  and  so  few 
incidents  recorded,  that  we  see  no  need  or  propriety  in  giving 
them  too  limited  space  of  time  for  their  occurrence. 

Take,  for  instance,  the  journey  for  the  enrolment.  Certain 
expositors  and  preachers  convey  the  idea  that  Joseph  and  Mary, 
having  set  out  from  Nazareth  in  the  morning,  arrived  at  Bethlehem 
the  ensuing  night;  and  this,  though  Mary,  as  one  writer  represents, 
"  plodded  along  on  foot."  And  the  hurry  of  events  continues : 
"because  there  was  no  room  for  them  in  the  inn"  (Luke  2:7), 
Mary,  yve  are  told,  becomes  the  immediate  occupant  of  a  stable, 
and  there,  after  leaving  Nazareth  that  morning,  before  another 
sunrise,  she  gave  birth  to  the  infant  Saviour. 

Now,  the  events  are  remarkable  enough  in  themselves,  without 
any  attempt  of  this  kind  to  make  them  more  so  by  compressing 
them  into  so  brief  a  space  of  time.  The  distance  from  Nazareth 
to  Bethlehem,  as  a  bird  would  fly,  appears  to  be  about  seventy 
miles ;  and  as  Joseph  and  Mary  traveled,  we  venture  to  say  it  could 
not  have  been  less  than  eighty  or  ninety  miles.  Thus,  without  any 
need  of  supposing  that  Mary  traveled  on  foot,  the  journey  must 
have  been  three,  probably  four,  days  in  duration.  Moreover,  it  is 
not  necessary  to  suppose  prophecy  came  so  near  being  a  failure, 
as  might  justly  be  asserted,  if  Mary  gave  birth  to  her  child  the 
very  night  of  her  arrival  in  Bethlehem. 

We  think  the  New  Testament  record  forbids  such  an  interpre- 
tation. It  was  only  when  the  time  came  for  Mary  to  be  delivered 
that  there  was  "no  room  for  them  in  the  inn."  This  was  not 
immediately  on  their  arrival  in  Bethlehem.     The  fact  is  stated 


JOURNEY  FOR  ENROLMENT 


that  Joseph  went  up  to  Bethlehem  to  be  enrolled,  and  that  Mary 
went  with  him.  Note  how  the  narrative  continues :  "  And  it 
came  to  pass,  while  they  were  there"  (Luke  2:6).  This 
implies  that  they  had  been  in  Bethlehem  some  time,  that  they  had 
been  there  longer  than  was  necessary  for  their  enrolment.  They 
could  have  got  away  sooner.  What,  then,  is  here  implied?  We 
believe  that  when  the  enrolment  was  first  announced  Mary  fore- 
saw that  the  anticipated  birth  might  be  in  Bethlehem,  hence  having 
arrived  at  Bethlehem,  she  stayed  on. 

If  their  purpose  for  being  in  Bethlehem  was  simply  enrolment, 
they  could  doubtless  have  managed  so  as  to  be  independent  of 
any  accommodation  in  Bethlehem  even  for  a  night.  Having  stopped 
in  the  vicinity  overnight,  they  could  have  gone  into  the  village 
early  in  the  morning,  attended  to  the  enrolment,  and  returned  at 
night.  Again,  if  it  had  not  been  in  Mary's  plan  (as  well  as  God's) 
for  her  child  to  be  born  in  Bethlehem,  she  could  have  selected  on 
her  journey  thither  some  favorable  place  and  with  the  least  pos- 
sible delay  in  Bethlehem  have  returned  there  for  her  confinement. 
But  evidently  all  planning  of  this  kind  was  foreign  to  Mary's  mind. 
A  stable  or  cave  in  Bethlehem  was  more  inviting  to  her  than  the 
most  comfortable  abode  outside  of  its  historic  limits. 

The  Inn  and  the  Stable 

It  seems  to  be  a  somewhat  favorite  notion  that  Mary  occupied 
one  of  the  stalls  of  the  inn  (caravansary,  as  it  really  was).  Such 
a  notion,  however,  is  in  conflict  with  the  clause,  "  No  room  for 
them  in  the  inn."  The  inn  being  for  the  accommodation  of  both 
travelers  and  their  beasts,  these  latter  occupied  stalls,  which, 
in  the  main,  were  on  the  ground  immediately  beneath  the  room 
assigned  for  the  former.  Thus  the  stalls  were  a  part  of  the  inn. 
But  not  so,  we  think,  with  Mary's  quarters.  She  had  withdrawn 
from  all  such  publicity.  Few  persons,  we  apprehend,  knew  where 
she  was,  or,  indeed,  anything  about  her.  She,  beyond  any  other 
woman,  had  the  ability  to  keep  her  own  counsel  and  maintain  the 
dignity  of  a  well-bred  exclusiveness.  Hence,  when  the  shepherds 
came,  they  may  not  have  readily  found  her.  "  They  found  her," 
is  the  text  in  English,  but  the  Greek  verb  implies  more  than  this, 
an  effort  in  tracing  out  and  finding  the  object  sought.  It  was 
probably  some  barn  in  the  vicinity,  one  of  those  vacated  of  their 
usual  occupants,  the  beasts;  for  happily,  it  was  in  the  shepherd 
season  when  the  barns  thus  vacated  afforded  accommodation  for 

B 


10  THE  EARLY  LIFE  OF  JESUS 

the  overflow  of  strangers.  It  was  one  of  those,  no  doubt,  which 
Joseph  selected  for  Mary,  when  no  room  could  be  exclusively 
appropriated  for  their  use  in  the  inn.  They  probably  had  time  to 
make  their  quarters  clean  and,  indeed,  comfortable,  as  no  fire  was 
needed.  The  barrenness  of  the  stable  may  have  been  alleviated 
by  fresh  boughs  from  the  nearest  glens.  Gentle  ferns  overspread 
with  linen  may  have  constituted  a  tiny  bed  for  the  infant;  and 
hanging  from  above,  festoons  of  bay  and  oleander  may  have 
smiled  down  on  the  new-born  Saviour  as  he  lay  in  the  manger. 

In  order  to  adapt  the  record  to  the  winter  season,  certain 
expositors  have  been  found  pleading  for  a  pleasant  spell  of 
weather  in  the  last  of  December,  when  Bethlehem  shepherds  may 
have  taken  their  flocks  out  for  a  short  distance  for  a  chance  at 
some  temporary  verdure.  Hence,  as  travelers  speak  of  a  plain  in 
the  rear  of  the  town  with  a  clump  of  olives  in  the  center,  it  is 
fancied  that  there  the  shepherds  saw  the  heavenly  host  in  jubilee 
over  the  Messiah's  advent.  But  this  is  only  another  instance 
where  space  is  contracted  and  events  unduly  crowded  together. 
Why  not  let  our  conjectures  bend  to  the  plain  statement  of 
facts  ? 

The  Shepherds 

"And  there  were  shepherds  in  the  same  country"  (Luke  2:8). 
This  means  the  country  in  which  Bethlehem  was  situated,  Judea, 
not  Galilee.  Had  it  meant  the  neighborhood  of  Bethlehem,  the 
scholarly  pen  of  Luke  would  have  been  less  vague,  and  have 
said  so.  As  it  is,  the  text  is  equivalent  to  saying  it  was  not  in  the 
Bethlehem  neighborhood.  "  Shepherds  .  .  .  abiding,"  not  there 
for  a  night  or  two,  but  for  the  season.  "  Abiding  in  the  field," 
one  word  in  Greek ;  "  living,"  as  Thayer  says,  "  under  the  open 
sky,"  away  from  home.  We  do  not  know  that  their  home  was  in 
Bethlehem.  But  what  the  word  particularly  implies  is  that  it  was 
not  in  the  winter  season,  but  in  the  portion  of  the  year  employed 
for  shepherding,  to  wit,  from  March  to  November;  and  as  to  the 
place,  somewhere  in  those  parts  of  Judea  which  were  appropriated 
to  shepherding;  not  perhaps  in  the  time  when  David  attended  his 
father's  flocks,  but  more  than  a  thousand  years  after,  when  our 
Lord  was  born,  some  place  it  was,  which,  as  we  may  well  pre- 
sume, was  still  in  a  state  of  wilderness  retirement.  Verse  fifteen 
decides  this  question  of  distance.  "Let  us  now  go  even  unto," 
the  Greek  says  "all  the  way  to,"   "Bethlehem."     "Let  us  go, 


RETURN  TO  NAZARETH  ii 

far  as  it  is."  They  went,  and  though  "with  haste,"  no  doubt  the 
day  had  dawned  when  they  got  there;  and  the  morning  light  was 
probably  an  essential  aid  to  them  in  finding  the  sacred  seclusion. 
We  see,  moreover,  nothing  in  the  account  suggestive  that  the 
home  of  the  shepherds  was  in  Bethlehem. 

From  Jerusalem  to  Nazareth 

Expositors  follow  the  sacred  family  from  Bethlehem  to  Jerusalem. 
They  admit  the  demonstrations  of  Simeon  and  Anna  paid  to 
the  infant  Saviour  in  the  temple.  But  why  take  them  from  the 
temple  back  to  Bethlehem,  not  allowing  them  to  return  to  Nazareth 
till  after  the  flight  into  Egypt?  Nowhere  in  all  the  range  of  exposi- 
tion do  we  see  less  regard  for  the  Gospel  narrative.  Luke  follows 
the  account  of  the  presentation  with  these  words :  "  And  when 
they  had  accomplished  all  things  that  were  according  to  the  law 
of  the  Lord,  they  returned  into  Galilee  to  their  own  city,  Naza- 
reth." It  is  as  certain  when  they  left  the  temple  that  they  pro- 
ceeded directly  to  Nazareth,  as  that  when  they  first  left  Nazareth 
they  proceeded  to  Bethlehem.  To  tell  us  that  when  they  left  the 
temple  they  returned  back  to  Bethlehem  indicates  not  merely  a 
disregard  of  the  divine  record,  it  is  equivalent  to  saying  that 
Joseph  and  Mary  were  vagrants,  that  they  either  had  no  home  or 
did  not  know,  where  it  was.  Why  should  they  go  back  to  Bethle- 
hem? Was  not  the  birth  of  Jesus  past?  Had  not  heaven  itself 
come  down  to  recognize  and  celebrate  the  birth?  Was  not  the 
heart  of  Mary  already  experiencing  all  the  fulness  of  a  complete 
and  exalted  satisfaction  over  her  visit  to  Bethlehem?  And  now 
that  she  saw  the  accumulating  joy  spreading  and,  through  Simeon 
and  Anna,  to  fill  the  hearts  of  all  who  were  looking  for  redemption, 
what  mortals  had  ever  made  a  two  months'  journey  and  were 
returning  home  with  such  exalted  satisfaction  as  Joseph  and  Mary, 
with  the  child  Jesus,  on  their  way  from  the  temple  to  Nazareth? 

And  here  we  must  notice  that  this  eventful  journey  was  con- 
ducted in  a  strictly  business  way.  They  troubled  no  others  with 
what  was  their  affair  alone.  Their  self-reliance  made  the  barn 
more  honorable  than  any  dwelling  that  hospitality  could  have 
offered.  There  was  no  unnecessary  delay.  When  they  stopped  in 
Jerusalem  it  was  for  a  special  purpose.  We  give  the  words  again : 
"  And  when  they  had  accomplished  all  things  that  were  according 
to  the  law  of  the  Lord,  they  returned  into  Galilee  to  their  own 
city,  Nazareth." 


CHAPTER  III 

THE   ARRIVAL   OF   THE    MAGI 

The  Age  of  Jesus  When  the  Magi  Came 

In  spite  of  Luke's  narrative  to  the  contrary,  a  v^riter  for  the 
Sunday-schools  tells  us,  not  by  way  of  conjecture,  but  as  a  matter 
of  fact,  that  the  holy  family,  on  leaving  the  temple,  turned  back 
to  Bethlehem.  No  event,  he  says,  in  the  history  of  the  holy 
family  comes  between  the  scene  in  the  temple  and  the  arrival 
of  the  Magi  in  Bethlehem.  This  is  the  same  as  to  tell  us  that  the 
family  could  not  have  gone  from  the  temple  directly  to  Nazareth, 
since  they  must  be  back  in  Bethlehem,  jyhere  the  Magi  would  be 
in  search  for  them.  But  where  is  the  evidence  that  they  were 
apprised  of  the  Magi's  coming?  The  truth  is,  there  is  no  purpose 
conceivable  for  which  they  would  at  that  time  have  returned 
there.  They  could  have  left  home  for  the  enrolment  but  ill- 
prepared  for  an  absence  already  extending  to  more  than  eight 
weeks.  Moreover,  the  words,  "  when  they  had  accomplished  all 
things  that  were  according  to  the  law,"  forbid  even  a  conjecture 
that  there  was  anything  remaining  to  prolong  their  absence  from 
Nazareth. 

An  expositor  counts  the  forty  days  after  the  birth  as  giving  the 
Magi  precisely  time  enough,  after  seeing  the  star,  to  travel  from 
their  far-off  country  to  Jerusalem;  as  if  the  Magi,  when  they  saw 
the  star,  reached  their  conclusion  as  to  its  import,  and  with  the 
rising  sun  set  out  on  a  six  or  eight-hundred-mile  journey  to 
Jerusalem.  On  the  contrary  it  seems  more  likely,  and  also  more 
in  accord  with  the  facts,  so  briefly  stated,  that  between  a 
decision  as  to  the  real  nature  of  the  star  and,  then,  what  special 
event  was  portended  by  it,  the  Magi  were  employed  a  year  or 
longer  before  they  became  so  certain  in  the  conclusion  they  had 
decided  upon,  secured  their  costly  gifts,  and  set  out  on  the  long 
journey,  and,  when  arriving  in  Jerusalem,  were  prepared  without 
any  additional  confirmation  to  inquire,  as  they  did  (Matt.  2:2), 
"  Where  is  he  that  is  born  King  of  the  Jews  ?  " 

Doctor  Broadus  is  evidently  correct  in  his  comment  on  this 
point  of  inquiry.  Referring  to  the  time  the  Magi  arrived  in 
Jerusalem,  he  says,  "  It  was  long  ago  that  they  saw  the  star." 
12 


ARRIVAL  OF  THE  MAGI  13 

How  this  is  known,  the  context  appears  to  make  plain.  Herod 
was  intent  on  learning  when  the  star  was  first  seen.  For  this 
reason  he  probably  knew  the  month  and  possibly  the  very  night 
on  which  the  new  king  was  born.  Having  thus  learned  his  age, 
when  afterward  he  saw  nothing  more  of  the  Magi,  he  knew  how 
to  word  his  decree :  "  All  the  male  children  .  .  .  from  two  years 
old  and  mider  "  (Matt.  2  :  16).  In  view  of  these  words  there  is 
good  reason  to  feel  assured  that  Jesus  was  approaching  two  years 
of  age  when  the  Magi  appeared  in  Jerusalem. 

The  Early  Home  in  Bethlehem 

There  is  no  conflict  between  the  two  Gospel  narratives.  If 
Luke's  account  of  the  enrolment  journey  ends  with  the  holy 
family  in  Nazareth,  and  Matthew,  describing  events  which  occurred 
some  time  after,  represents  the  Magi  as  finding  the  holy  family  in 
Bethlehem,  it  does  not  imply  a  conflict.  Could  the  fact  be  more 
plainly  indicated,  that  there  had  been  a  change  of  residence — a 
change  from  Nazareth  to  Bethlehem?  And  what  could  be  more 
natural?  Had  not  Bethlehem  become  sufficiently  hallowed  to  the 
parents  by  what  had  taken  place  there  during  their  memorable 
visit,  to  make  it  seem  altogether  desirable  for  the  child  Jesus  to 
be  brought  up  in  the  city  of  David,  as  well  as  to  be  born  there? 
Harmony  is  secured  by  the  idea  that,  quite  soon,  Mary  and  Joseph, 
though  possibly  unnoticed  by  their  acquaintances,  were  making 
preparations  for  a  change ;  and  that  after  a  while  they  were  found 
making  another  journey  to  Bethlehem;  this  time  not  alone,  nor  for 
enrolment,  but  with  the  infant  Jesus. 

The  lack  of  harmony  is  not  with  the  Gospel  writers.  It  is  more 
likely  to  be  with  the  expositors.  When  in  connection  with  the 
Magi's  arrival  in  Jerusalem,  one  expositor  says,  "  It  was  long 
before  that  the  star  was  first  seen,"  thus  virtually  admitting  it 
was  long  before  their  arrival  that  the  Saviour  was  born,  he  should 
not  afterward  be  found  saying  that  "possibly  the  parents  went  to 
Nazareth  before  the  Magi  found  them  in  Bethlehem."  What  else 
is  probable?    Indeed,  hardly  anything  is  more  certain. 

This  "long  ago  that  the  Magi  saw  the  star,"  we  are  glad  to 
see,  for  it  seems  to  correct  an  error  made  by  the  expositor  over 
that  first  sentence  of  Matthew,  which  introduces  the  Magi.  We 
allude  to  his  comment  on  the  clause,  "  Now  when  Jesus  was  born." 
He  says,  "The  narrative  keeps  right  on  (from  the  birth  of  the 
Saviour  to  the  visit  of  the  Magi),  which  implies  a  close  connection 


14  THE  EARLY  LIFE  OF  JESUS 

of  the  events."  This  does  not  at  all  accord  jvith  the  expression, 
"  long  ago,"  when  he  afterward  comes  to  it.  On  close  inspection 
of  the  original  text,  we  find  it  by  no  means  warrants  what  the 
expositor  explains :  "  A  close  connection  between  the  birth  of  the 
Saviour  and  the  visit  of  the  Magi." 

The  rendering  of  such  passages  as  verse  3,  "  And  when  Herod, 
the  king,  heard  it " ;  verse  7,  "  Then  Herod  privily  called  the  wise 
men  " ;  verse  9,  *'  And  they  having  heard  the  king,"  and  many  other 
such  cases  where  a  perfect  past  is  used,  are  strictly  correct;  and, 
if  the  opening  clause  of  the  chapter  had  been  rendered  with  the 
same  precision,  it  would  have  been :  "  Now  when  Jesus  had  been 
born  in  Bethlehem  of  Judea,  behold,  there  came  wise  men."  This 
mode  of  expression  does  not  declare  a  close  connection  of  the 
two  events.  It  does  imply  a  period  of  time  intervening,  an  in- 
definite period,  it  may  be  short  and  it  may  be  long.  We  know  it 
was  an  indefinite  period,  when,  some  time  after  Joseph  and  Mary 
had  their  temporary  abode  of  six  or  seven  weeks  there,  and  had 
returned  to  Nazareth,  and  then  changing  their  residence,  made 
their  home  in  Bethlehem,  the  Magi  found  them  in  Bethlehem; 
according  to  the  best  evidence  we  have,  when  Jesus  was  about 
two  years  old;  old  enough  to  take  an  interest  in  his  new  friends, 
and  watch  them  with  due  curiosity  when  they  opened  the  treasures ; 
old  enough  to  enjoy  the  aroma  of  the  Arabian  incense,  and  hold  in 
his  little  hands  the  Persian  gold ;  while  the  Magi  in  turn,  no  doubt, 
took  an  equal  interest  in  observing  his  early  development  and  his 
first  mastery  of  Aramaic  words. 

Certain  events  had  occurred,  and  had  apparently  been  forgotten, 
both  in  Bethlehem  and  Jerusalem  before  the  coming  of  the  Magi. 
The  records  regarding  both  these  events  tend  to  indicate  that  a 
considerable  time,  many  months,  had  intervened  before  the  appear- 
ance of  the  Magi  in  Jerusalem  and  Bethlehem. 


CHAPTER  IV 

THE   MISSION   OF  THE   MAGI,  THE  FLIGHT   INTO    EGYPT    AND   RETURN 

Reason  for  the  Visit  of  the  Magi 

Can  any  inference  be  drawn  from  the  account  given  of  the  visit 
of  the  Magi  to  Jerusalem  and  Bethlehem,  of  the  purpose  or 
purposes  that  led  them  to  make  the  long  journey  into  a  foreign 
country,  and  to  a  foreign  people ;  or  of  the  purposes  God  may  have 
had  in  sending  them  there  ? 

When  they  appeared  before  Herod,  they  asked:  "Where  is  he 
that  is  born  King  of  the  Jews  ?  for  we  saw  his  star  in  the  east,  and 
are  come  to  worship  him  "  (Matt.  2:2).  And  when  they  reached 
Bethlehem,  "They  rejoiced  with  exceeding  great  joy.  And  they 
came  into  the  house  and  saw  the  young  child  with  Mary,  his 
mother;  and  they  fell  down  and  worshiped  him,  and  opening  their 
treasures,  they  offered  unto  him  gifts,  gold  and  frankincense  and 
myrrh"  (Matt.  2  :  10,  11). 

Probably  these  men  were  simply  seeking  more  light;  and  they 
appear  to  have  been  satisfied  with  their  visit,  since  it  is  said, 
"  They  rejoiced  with  exceeding  great  joy,"  and  presented  gifts  of 
great  value  to  the  young  King.  The  gifts  were  an  essential  part 
of  the  worship  offered,  as  giving  always  is.  And  this  is  the  first 
act  of  worship  recorded  in  our  Christian  era. 

Flight  into  Egypt 

But  how  suddenly  the  scene  changes  in  the  little  home  from 
rejoicing  and  exultation  to  anxiety  and  dismay! 

The  visit  of  the  Magi  was  followed  at  once  with  a  warning: 
"Arise  and  take  the  young  child  and  his  mother,  and  flee  into 
Egypt,  and  be  thou  there  till  I  tell  thee"  (Matt.  2  :  13).  And 
they  departed  hastily  by  night. 

There  is  room  for  the  conjecture  that,  while  the  journey  for 
enrolment  was  doubtless  in  summer,  the  flight  into  Egypt  may  have 
been  in  winter.  If,  according  to  the  view  which  prevailed  during 
the  first  two  centuries,  the  Saviour's  birth  was  in  April  or  May; 
if,  also,  according  to  the  time  Herod  drew  from  the  Magi,  the 
child  was  twenty  months  old  or  more  when  found  by  them  in 
Bethlehem,  then  obviously  the  flight  which  immediately  followed 

15 


i6  THE  EARLY  LIFE  OF  JESUS 

their  visit  was  in  winter.  To  commiserate  Mary  for  the  hardship 
of  that  first  journey  to  Bethlehem  is  wholly  gratuitous.  That 
journey,  like  the  season  of  the  year  in  which  it  was  made,  was 
full  of  joy  and  hope,  and  Mary  journeyed  on,  her  soul  aglow 
with  the  most  exalted  anticipations.  But  jvhat  a  contrast  the 
flight  from  Bethlehem  presents!  In  the  night,  and  doubtless, 
the  winter  night,  possibly  cold  and  dismal;  home  abandoned,  un- 
protected, friendless;  though  hastening  on,  yet  liable  to  be  over- 
taken, the  mother  clings  to  her  child,  not  knowing  how  soon  the 
hirelings  of  the  king,  in  quest  of  the  child's  life,  may  overtake 
them. 

We  cannot  disconnect  this  scene  from  that  utterance  from 
Christ's  lips  in  one  of  his  last  interviews  with  his  special  followers. 
It  is  quite  possible  that  it  was  in  reference  to  what  the  family  suf- 
fered from  the  midnight  cold  during  that  flight  in  winter,  that  the 
Saviour,  when  he  announced  the  fate  of  Jerusalem,  said  among  his 
last  words  to  his  friends :  "  Pray  that  your  flight  be  not  in  the 
winter"   (Matt.  24  :  20). 

Out  of  Egypt 

It  is  a  matter  of  surprise  into  how  brief  a  space  of  time  exposi- 
tors are  found  compressing  the  events  they  treat  of.  For  instance, 
one  is  found  "  allowing  six  months  between  the  birth  in  Bethlehem 
and  the  return  from  Egypt."  Now,  as  it  was  probably  about  two 
years  after  the  birth  that  the  flight  was  made,  then,  allowing 
only  a  six-months'  stay  in  Egypt,  the  return  to  Israel  spoken  of  by 
Matthew,  instead  of  being  six  months  after  the  Saviour's  birth, 
was  probably  at  least  two  years  and  six  months  after.  But  the 
stay  in  Egypt  depends  on  the  length  of  time  Herod  lived  after  the 
family  fled  there.  If  it  was  two  years,  then  the  holy  family  was 
more  than  two  years  in  Egypt.  And  as  Jesus  must  have  been  about 
two  when  taken  there,  he  would  have  been  about  four  years 
old,  when,  arriving,  as  it  jvere,  in  sight  of  that  dear  home  in 
Bethlehem,  the  holy  family  was  driven  to  the  dreary  alternative 
of  an  abode  in  Nazareth.  Instead  of  being  six  months  old,  or  a 
year  and  six  months,  the  Saviour  was  probably  three  or  four 
years  old. 

Thus  from  the  time  Mary  on  her  return  from  the  enrolment 
arrived  in  Nazareth  with  the  infant  Jesus  in  her  arms  to  the  time 
of  her  return  there  from  Egypt,  it  was  either  three  or  four  years, 
according  as  the  family  was  either  one  or  two  years  in  Egypt. 


RETURN  FROM  EGYPT  17 

So  far  as  it  is  probable  that  Herod  lived  one  or  two  years  after 
the  massacre  of  the  infants,  it  becomes  consistent  for  us  to  say 
the  child  Jesus  was  either  three  or  four  years  old,  when,  a  second 
time,  he  jvas  taken  by  his  parents  to  Nazareth;  and  Nazareth 
became  his  home  until  he  left  to  be  baptized  by  John  at  Bethany 
beyond  Jordan. 

They  tell  ws  that  Herod  died  four  years  before  our  Christian 
era,  as  commonly  reckoned,  commences.  But  what  is  equally 
evident  is,  that  Jesus  was  born  about  three  years  before  Herod 
died.  Hence  the  real  Christian  era  commenced  some  six  or  seven 
years  earlier  than  the  so-called  Christian  era. 


CHAPTER  V 

THE  EARLY  YEARS 

The  Babe  Jesus 

The  condensed  form  of  the  Gospel  narratives  would  lead  one  to 
think  that  the  various  events  connected  vvith  the  birth  and  child- 
hood of  Jesus  took  place  almost  simultaneously,  and  on  this  account 
some  v\^riters  have  been  led  to  make  some  very  peculiar  state- 
ments. For  example,  one  says,  "  It  must  have  been  at  least  forty 
days  after  the  birth  of  Jesus  that  the  wise  men  appeared."  He 
seems  to  think  that  the  wise  men  must  have  come  to  Bethlehem 
during  Joseph's  sojourn  there  for  the  enrolment,  for  he  says, 
"  The  home  of  Joseph  and  Mary  was  Nazareth,  but  they  were 
temporarily  at  Bethlehem  for  the  enrolment."  Thus  he  puts  the 
visit  of  the  ;5A^ise  men  immediately  after  the  presentation  in  the 
temple.  The  sojourn  in  Bethlehem,  therefore,  must  have  continued 
after  the  presentation.  But  according  to  the  record  in  Luke 
(2  :  39),  "And  when  they  had  accomplished  all  things  that  were 
according  to  the  law  of  the  Lord,  they  returned  into  Galilee  to 
their  own  city,  Nazareth." 

The  Child  Jesus 

The  late  Doctor  Talmage,  in  one  of  his  sermons,  puts  the  visit 
of  the  wise  men  on  the  very  night  of  the  birth  of  Jesus.  He  tells 
us  how  the  cattle  snuffed  at  the  myrrh  and  how  the  wise  men 
wrapped  portions  of  it  in  the  swaddling  clothes  of  the  babe.  He 
further  says  that  the  mother,  only  the  day  before,  through  Decem- 
ber mud  and  sleet,  had  trudged  all  the  way  from  Nazareth  to  be 
entertained  in  a  barn.  This  may  do  very  well  for  poetic  license, 
but  it  will  not  stand  the  strain  of  historical  truth.  For,  if  the  visit 
of  the  wise  men  occurred  on  the  very  night  of  Jesus'  birth,  Joseph, 
in  the  few  moments  of  sleep  allotted  to  him,  had  his  dream.  How 
soon  the  mother  also  must  leave  the  bed  of  straw  with  the  infant 
in  her  arms  and  go  out  into  the  night  for  the  purpose  of  under- 
taking the  journey  to  Egypt!  Somewhere  on  the  way  the  circum- 
cision must  take  place,  and  according  to  Doctor  Talmage,  the 
family  must  return  from  Egypt  for  a  hurried  visit  to  Jerusalem 
for  the  presentation  in  the  temple  and  the  events  attendant  thereon. 
18 


THE    EARLY  YEARS  19 

Another  expositor  in  one  of  our  leading  journals  improves  upon 
all  this,  for  he  states  that  it  was  after  the  presentation  in  the 
temple  that  the  wise  men  appeared,  but  spoils  it  all  by  adding  that 
the  wise  men  appeared  in  Bethlehem  during  the  temporary  sojourn 
of  Joseph  in  that  town  for  enrolment.  Matthew,  in  his  Gospel, 
says  not  one  word  about  any  such  sojourn.  Luke  gives  all  the 
particulars  about  it,  and  closes  the  account  in  such  a  way  as  to 
make  it  certain  that  immediately  after  the  presentation  in  the 
temple  the  holy  family  were  on  their  way  to  Nazareth.  Nothing  is 
more  natural  than  the  inference  that  the  termination  of  their 
sojourn  in  Bethlehem  was  regulated  by  the  time  when  they  must  be 
in  Jerusalem  for  the  presentation,  so  that  when  they  left  Bethlehem 
they  could  make  the  necessary  stop  in  Jerusalem  and  then  keep 
right  on  toward  Nazareth.  Thus  the  sojourn  could  have  ended 
with  no  visit  of  the  wise  men,  which,  though  happy  in  itself, 
brought  with  it  the  first  great  sorrow.  We  believe  that  the  sojourn 
in  Bethlehem  during  the  enrolment  was  a  very  happy  period  in 
Mary's  life.  It  ended  in  no  cruel  flight  into  Egypt,  or  the  murder 
of  Bethlehem  infants,  but  rather  in  the  successful  return  of  the 
parents  to  their  home  in  Nazareth. 

Matthew  (2:1)  introduces  his  account  of  the  visit  of  the  wise 
men  with  these  words,  "  Now  when  Jesus  was  born,"  or,  literally 
translated,  "  Jesus  having  been  born."  This  puts  the  event  some- 
where in  the  past,  but  how  far  back  is  the  question.  If  we  knew, 
it  would  reveal  the  age  of  Jesus  at  the  time  the  wise  men  appeared 
in  Bethlehem.  But  Herod  knew  exactly.  He  found  it  out  from 
the  wise  men  themselves,  for  he  was  shrewd  enough  to  see  that 
if  he  learned  the  precise  time  when  the  star  appeared  he  would 
know  the  age  of  the  infant  king.  Therefore  he  privately  called 
the  wise  men  and  learned  from  them  the  exact  time  when  the  star 
appeared.  This  enabled  him  to  mark  the  limit  of  age  of  the  male 
children  who  were  to  be  slain,  according  to  his  decree,  in  Bethle- 
hem. But  why  "two  years  old  and  under"?  Matthew  tells  us 
that  it  \vas  according  to  the  time  which  he  had  exactly  learned  of 
the  wise  men.  (2  :  16.)  Therefore  the  conclusion  is  obvious  that 
Jesus  must  have  been  about  two  years  old  when  Herod  ordered 
the  slaughter  of  the  innocents. 

In  corroboration  of  the  above  we  submit  the  Greek  words  used 
with  reference  to  the  infant  Jesus  and  with  reference  to  the  child 
Jesus.  When  the  shepherds  saw  Jesus  on  the  night  of  his  birth 
they  saw  the  babe,  and  the  Greek  word  is  "  hrepkos"    But  when 


20  THE  EARLY  LIFE  OF  JESUS 

Herod  found  out  when  the  star  first  appeared  he  does  not  say 
"  Go  search  for  the  babe  (brephos) ,"  but  "  Go  search  for  the  child 
(paidion)."  They  did  so,  and  the  account,  as  it  proceeds,  has 
this  term  "  paidion"  as  appHed  to  Jesus  nine  times,  and  the  term 
"  brephos "  not  once.  "  The  star  stood  over  where  the  child 
(paidion)  was,"  not  "  brephos/'  a  babe.  "  They  came  into  the 
house  (oikos — not  a  barn  or  stable),  and  saw  the  child  (paidion) 
with  Mary,  his  mother."  Mark,  it  is  not  the  mother  with  the 
child,  but  the  child  with  his  mother.  Thus,  all  through,  the 
phraseology  accords  with  jyhat  Herod  had  learned  as  to  the  age  of 
the  new  king. 

We  think  that  no  one,  as  he  reads  it,  is  warranted  in  supposing 
for  a  moment  that  Matthew  is  speaking  of  an  infant  scarcely  two 
months  old.  "And  opening  their  treasures  they  offered  unto  him 
(not  his  mother)  gifts."  I  think  his  eyes  sparkled.  Possibly  he 
took  the  gold  into  his  own  hands,  and,  while  still  a  child,  he  was 
old  enough  to  walk  and  talk,  as  children  of  that  age  usually 
walk  and  talk. 

From  Nazareth  to  Bethlehem  the  Second  Time 

We  have  said  that  Luke,  after  a  full  account  of  the  nativity, 
leaves  the  holy  family  in  Nazareth.  How,  then,  do  we  explain  the 
visit  of  the  wise  men  to  Jesus  in  Bethlehem?  The  explanation  is 
this:  Joseph  and  Mary  with  the  child  Jesus,  having  returned  to 
Nazareth,  as  Luke  says,  soon  after  planned  to  give  up  their 
home  in  Nazareth  and  move  to  Bethlehem.  They  probably  felt 
that  it  was  not  enough  that  Jesus  should  have  been  born  in 
Bethlehem,  but  he  must  also  grow  up  in  Bethlehem.  It  was  this 
sentiment  that  hastened  their  preparations  for  a  removal  to  Bethle- 
hem, hence  they  were  soon  in  their  new  home  there.  The  home 
(oikos)  over  which  the  star  hung  was  probably  built  by  Joseph's 
own  hands.  It  was  certainly  the  home  of  Joseph  and  Mary. 
Jesus  was  in  his  period  of  wonderful  development.  With  him, 
Joseph  and  Mary  enjoyed  the  sweetness  of  content  and  all  the 
assurance  of  hope.  But  soon,  indeed,  the  sorrow  fell.  The  dis- 
tinguished gifts  of  the  wise  men  must  be  employed  to  assist  their 
hasty  flight  to  Egypt. 

And  still,  in  spite  of  all  this,  we  think  Mary  kept  up  her  cour- 
age. She  could  indulge  in  the  sweet  prospect  of  a  return  to  that 
dear  home  in  Bethlehem.  She  was  in  a  very  trance  of  delight 
when  the  time  came  to  set  out  on  their  journey  from  Egypt  to  their 


THE    EARLY  YEARS  21 

native  land.  Jesus  was  in  his  third  year;  he  may  have  been  in  his 
fourth  year.  What  an  interesting  traveling  companion  he  must 
have  been,  as  it  was  in  this  early  period  that  the  child  grew  and 
waxed  strong,  filled  with  wisdom.  (Luke  2  :  40.)  And  when  the 
party  halted  by  some  well  or  spring  for  their  midday  repast,  we 
can  well  imagine  how  the  child  would  make  his  little  rambles  by 
himself  and  bring  back  curiosities  in  the  shape  of  flowers  and 
stones  for  his  parents  to  see  and  admire. 

But  what  an  unexpected  check  upon  their  joy  and  hopes  when 
they  learned  that,  though  Herod  was  dead,  there  would  be  no 
safety  for  the  child  Jesus  in  his  own  native  city  of  Bethlehem. 
The  mother's  heart  fails  her  as  she  faces  the  sad  alternative  of 
leaving  the  birthplace  of  her  firstborn  and  proceeding  northward  to 
Galilee  and  to  Nazareth.  What  she  dreaded  she  could  not  avert. 
Her  home,  after  all,  was  to  be  in  Nazareth,  and  her  son,  coming 
to  manhood,  would  be  called  the  Nazarene. 

But  as  to  all  these  events  portrayed  by  Matthew,  Luke  is  silent, 
just  as  Matthew  himself  is  silent  concerning  the  particulars  of 
nativity  as  given  by  Luke.  Luke,  however,  when  he  dismissed 
the  account  of  the  nativity,  added  this  general  but  suggestive 
remark:  "And  the  child  grew  and  waxed  strong,  filled  with 
wisdom,  and  the  grace  of  God  was  upon  him."  Having  said  this, 
he  passes  over  the  subsequent  events  as  given  by  Matthew,  and 
which  we  have  been  considering,  to  a  more  advanced  period  when 
Jesus,  at  the  age  of  twelve,  is  spoken  of  as  the  boy,  pais,  when, 
being  in  Jerusalem,  he  passed  his  time  in  the  temple  in  the  company 
of  the  learned,  entertaining  them,  and  no  doubt  being  himself 
entertained. 

The  Boy  Jesus 

Thus  the  Gospel  narratives  present  before  us  three  scenes  of  the 
early  life  of  Jesus,  each  clear  and  distinct  from  the  other.  One, 
taken  from  the  period  when  he  was  known  as  the  babe  "  hrephos," 
embraces  only  the  first  six  or  eight  weeks  after  his  birth  and 
continues  to  the  time  when  the  parents  return  from  the  enrolment 
to  Nazareth.  The  second  is  taken  from  the  period  when  he  was 
known  as  a  child,  "  paidion,"  being  in  his  second  year,  and  when 
the  holy  family  had  abandoned  Nazareth,  making  Bethlehem  their 
permanent  home.  This  period  embraces  the  visit  of  the  wise  men, 
the  flight  into  Egypt,  the  massacre  of  the  infants,  and  the  reluc- 
tant exchange  of  Bethlehem  for  Nazareth  as  the  future  home  of 


22  THE  EARLY  LIFE  OF  JESUS 

the  holy  family,  Jesus  then  being  in  his  third  year,  or  possibly  in 
his  fourth  year.  The  third  account  is  taken  from  the  period 
when  Jesus  is  no  longer  the  little  child  but  the  real  boy,  making 
that  excursion  to  Jerusalem  where  we  see  the  bent  of  his  spirit  as, 
by  himself,  he  seeks  the  temple,  and  with  no  introduction,  com- 
mendation, or  prestige,  he  becomes  a  companion  of  the  most 
exalted  teachers  of  the  nation,  sitting  in  their  midst,  hearing  them, 
and  asking  them  questions. 

Each  of  the  sketches  that  sets  forth  these  three  periods  ends  by 
bringing  Jesus  to  Nazareth.  But  none  of  the  incidents  took  place 
in  Nazareth.  What  we  see  of  Jesus  in  his  "  hrephos  "  period  is  in 
Bethlehem  and  Jerusalem;  in  his  '' paidion"  period  it  is  in  Bethle- 
hem and  in  Egypt;  in  his  ''pais"  period  it  is  in  Jerusalem.  As 
for  Nazareth,  what  he  did  there  or  what  befell  him  there,  either  as 
""  hrephos  I*  "  paidion,"  or  "  pais,"  the  Gospel  writers  have  be- 
queathed to  us  not  one  solitary  incident.  We  know  of  his  thrice 
coming  to  Nazareth,  also  that  he  remained  there  subject  to  his 
parents;  but  all  else  is  silence  up  to  the  period  of  his  public  min- 
istry. Early  he  received  the  most  significant  marks  of  honor  and 
worship,  but  not  one  that  we  know  of  in  Nazareth,  though  he  had 
a  steady  residence  there  of  twenty-six  years,  perhaps  twenty- 
seven,  but  not  thirty,  as  is  generally  supposed. 


CHAPTER  VI 

NO    REFERENCE    MADE    BY    JOHN    THE    BAPTIST    TO    EVENTS    IN    THE 

CHILDHOOD   OF  JESUS 

The  Ministry  of  John 

The  work  of  John  the  Baptist  had  been  going  on  for  months. 
He  had  baptized  muUitudes,  all  in  expectation  of  Him  that  should 
come  after  him.  We  need  no  Josephus  to  tell  us  that  the  excite- 
ment during  the  period  of  this  baptizing  was  great;  for  it  must 
have  been  obvious  to  the  people  who  believed  John  that  he  who 
should  prove  to  be  the  Messiah  would  be  some  one  of  the  present 
generation  already  living  among  them.  But  who  he  was  and 
where  he  was  nobody  knew,  not  even  John  himself,  waiting  as  he 
was  during  all  these  months  for  him  to  be  pointed  out.  We  regard 
it  as  most  remarkable  in  this  connection  that,  during  this  period 
of  excitement,  none  of  the  older  people  who  are  commonly  watch- 
ful of  the  younger,  and  quick  to  notice  the  signs  of  future  distinc- 
tion, and  no  one  of  the  great  teachers  or  scribes  should  have 
recalled  what  the  shepherds  reported  when  they  came  and  found 
the  babe  in  the  manger;  no  one  asked  what  became  of  the  infant 
that  Simeon  took  in  his  arms,  praising  God  that  he  had  lived  to 
see  the  Messiah ;  no  one  recalled  the  testimony  of  Anna  that  she 
made  to  all  who  were  looking  for  the  redemption  in  Jerusalem;  no 
one  questioned  whether  the  child  sought  by  the  Magi,  near  thirty 
years  ago,  was  really  among  the  children  that  were  slain  by 
Herod.  Surely  some  of  these  doctors  of  law,  who,  eighteen  years 
before,  were  astonished  at  an  unknown  boy  of  twelve  years,  sitting 
in  their  midst,  hearing  them  and  asking  questions,  would  have 
been  saying  to  one  another:  "  Don't  you  remember  that  boy?  Who 
knows  but  the  one  John  is  speaking  of,  who  is  to  come  after  him, 
will  prove  to  be  that  very  boy  ?  " 

Reasons  for  Silence 

How,  then,  does  it  happen  that  when  John  proclaimed  the 
Messiah  ready  to  appear,  and  the  people  in  such  numbers  believed 
his  word,  they  still  seemed  to  be  so  perfectly  oblivious  to  any 
connection  between  his  preaching  and  those  early  scenes  in  the 
life  of  Mary's  son  ?    How  happens  it  that  when  Jesus  of  Nazareth 

23 


24  THE  EARLY  LIFE  OF  JESUS 

is  finally  known  as  the  person  pointed  out  by  John  as  the  Messiah, 
and  when  his  ministry  commences  in  that  distinguished  character, 
that  still,  and  even  from  that  time  on  to  his  exit  from  earth,  there 
appears  to  be  no  intimation  whatever  that  Jesus  of  Nazareth 
was  ever  thought  of,  even  by  his  disciples,  in  connection  with  the 
shepherds,  with  Simeon  and  Anna,  or  with  the  Magi;  with  the 
flight  into  Egypt,  or  as  a  child  at  the  age  of  twelve  sitting  in  the 
midst  of  learned  men,  hearing  them  and  askftj^  them  questions. 

It  seems  to  be  left  for  us  to  presume  that  the  marvelous  report 
of  the  shepherds,  jvhatever  excitement  it  had  made  at  the  time,  was 
regarded  by  persons  of  character  as  the  visionary  tale  of  ignorant 
men;  so  much  so  that  after  thirty  years  one  would  be  ashamed  to 
speak  of  it,  or  let  it  be  known  that  he  remembered  it.  As  for 
Simeon  and  Anna,  all  that  was  a  whimsical  dream,  a  kind  of 
pleasing  stimulus  to  ignorant  minds.  True,  a  year  or  two  later, 
the  Magi  came,  but  they  were  mysteriously  gone  and  no  more 
heard  of.  There  was  more  perhaps  in  the  boy  of  twelve  to  amaze 
the  leaders  of  public  opinion  than  in  anything  else;  but  those 
leaders  were  not  free  to  speak  even  to  one  another  of  an  occur- 
rence which  indicated  their  inferiority  to  a  lad  of  twelve  years, 
a  Galilean. 

Thus  it  was,  if  any  one  had  a  passing  thought  of  an  infant  found 
in  a  stable,  or  of  some  parents  offering  turtle-doves  in  the  temple 
for  the  consecration  of  their  child,  or  of  certain  Magi,  perhaps 
fictitious,  who  once  came  to  Jerusalem  crazed  with  their  omen  of  a 
star,  he  would  have  been  ashamed  to  speak  of  it,  not  willing  to 
incur  the  imputation  of  lunacy. 

The  Sign  of  the  Dove 

It  is  quite  apparent  that,  although  so  many  for  so  long  a  period, 
were  being  baptized,  every  baptism  declaring  the  kingdom  of 
heaven  at  hand,  the  Messiah  already  come,  possibly  among  them, 
though  not  pointed  out,  during  this  prolonged  period  for  reflection, 
even  John  himself  as  yet  did  not  know  who  the  person  was  that 
was  to  be  pointed  out.  (John  i  :  33.)  This  much  he  did  know, 
that  the  person  would  come  to  the  baptism,  and  he  would  know 
him,  not  necessarily  his  name  and  residence,  by  the  sign  of  the 
Spirit's  descending  and  abiding  on  him.  At  length  there  came 
one  to  the  baptism  with  the  miraculous  sign,  the  unmistakable  sign 
visible  to  John.  We  know  now  that  it  was  the  son  of  Mary,  but 
John  does  not  say  it  was.     All  that  he  knows  or  seems  to  care 


SILENCE  OF  JOHN  ON  EARLY  YEARS  25 

for  is  the  sign  that  Heaven  had  promised,  descending  and  abiding 
on  him  who  had  come  to  be  baptized. 

Thus  Jesus  was  baptized  just  as  any  and  all  had  been  baptized. 
The  heavens  opened  unto  him,  not  as  he  jyas  baptized,  but  when, 
having  been  baptized,  as  he  came  up  out  of  the  water,  he  tvas 
praying;  in  prayer  it  was  that  the  heavens  were  opened  and  the 
Holy  Spirit  descended  in  bodily  form  as  a  dove  upon  him;  and 
there  came  a  voice  out  of  heaven:  "This  is  my  beloved  Son  in 
whom  I  am  well  pleased"  (Matt.  3  :  17). 

From  the  record  we  cannot  discover  that  any  unusual  excite- 
ment attended  this  occasion.  The  reason  is  obvious.  The  mani- 
festation appears  to  have  been  made  only  to  Jesus  himself  and  to 
his  forerunner.  So  far  as  the  people  knew,  nothing  unusual  had 
occurred.  John 'had  simply  baptized  a  GaHIean.  And  even  this, 
that  he  was  a  Galilean,  may  not  have  been  known  at  the  time. 
Jesus  immediately  withdraws  for  the  long  fast  in  the  wilderness; 
and  John  makes  no  disclosure  of  the  extraordinary  occurrence 
at  the  baptism.    This  silence  continues  for  more  than  six  weeks. 


CHAPTER  VII 

JESUS  OF  NAZARETH   REVEALED  AS  THE   MESSIAH 

John's  Mission  and  Preaching 

There  are  a  number  of  interesting  events  in  connection  with 
the  beginning  of  Jesus'  pubhc  ministry  that  may  repay  a  brief 
examination. 

It  was  revealed  to  Zacharias  that  his  son,  John  the  Baptist, 
should  be  called  the  prophet  of  the  Most  High,  and  should  make 
ready  for  the  Lord  a  people  prepared  for  him.  When  the  time  for 
this  service  had  come,  in  the  fifteenth  year  of  the  reign  of  Tiberius 
Caesar,  when  Pontius  Pilate  was  governor  of  Judea,  and  Herod 
tetrarch  of  Galilee,  John  came  from  his  home  in  the  wilderness 
of  Judea  to  the  regions  roundabout  the  Jordan,  preaching  the 
baptism  of  repentance  unto  the  remission  of  sins.  Like  his  dis- 
tinguished successor,  John  had  probably  been  driven  into  the 
wilderness  for  his  preparatory  training.  He  must  have  been 
a  man  of  fervent  spirit  and  a  preacher  of  great  power,  for  the 
multitudes  went  out  from  the  cities  to  hear  his  message  and  to  be 
baptized  of  him.  He  was  preeminently  a  preacher  of  righteous- 
ness. His  message  was  to  all  classes,  and  must  have  made  a  pro- 
found impression,  as  his  hearers  cried  out,  "  What  then  must  we 
do  ?  "  His  answer  was  equally  significant  when  he  replied :  "  He 
that  hath  two  coats  let  him  impart  to  him  that  hath  none; 
and  he  that  hath  food,  let  him  do  likewise"  (Luke  3  :  10,  11). 
This  form  of  service  may  have  been  suggested  by  local  conditions, 
as  the  multitudes  were  in  the  wilderness. 

Even  the  Pharisees  and  Sadducees,  the  publicans  and  the  soldiers 
came  to  hear  him,  and  he  had  a  message  suited  to  each  one.  "  And 
as  the  people  were  in  expectation  and  all  men  reasoned  in  their 
hearts  concerning  John,  whether  haply  he  were  the  Christ"  (Luke 
3  :  16),  his  answer  was:  "There  cometh  one  that  is  mightier  than 
I  ...  he  shall  baptize  you  in  the  Holy  Spirit  and  in  fire." 

Later  the  Pharisees  sent  a  delegation  of  priests  and  Levites  to 
ask  him,  "  Who  art  thou  ? "  and  he  answered,  "  I  am  not  the 
Christ."  Then  followed  another  question,  "  Why  then  baptizest 
thou,  if  thou  art  not  the  Christ,  neither  Elijah,  neither  the 
26 


THE  MESSIAH  REVEALED  27 

prophet?"  John  answered  them,  saying:  "  I  baptize  you  in  water. 
In  the  midst  of  you  standeth  one  whom  ye  know  not,  even  he  that 
Cometh  after  me,  the  latchet  of  whose  shoe  I  am  not  worthy  to 
unloose"  (John  i  :  24-27).  This  last  statement  is  an  advance 
on  what  had  before  been  disclosed.  Before  they  had  known  only 
that  a  Messiah  into  whose  name  they  had  been  baptized  would 
come,  who  would  be  of  the  lineage  of  David. 

John  must  have  made  a  marked  impression  in  his  time,  since 
allusion  is  made  to  him  by  Mark  toward  the  close  of  Jesus' 
Galilean  ministry,  and  again  during  Passion  week,  and  Luke  refers 
to  him  in  his  Gospel,  and  to  his  disciples  in  the  eighteenth  and 
nineteenth  of  Acts. 

Josephus  also  bears  testimony  to  John's  great  power  and  work. 
We  quote  a  sentence  or  two :  "  Now  some  of  the  Jews  thought  the 
destruction  of  Herod's  army  came  from  God,  and  that  very 
justly,  as  a  punishment  for  what  he  did  against  John,  who  was 
called  the  Baptist.  For  Herod  had  him  put  to  death  though  he 
was  a  good  man,  and  commanded  the  Jews  to  exercise  virtue,  both 
as  to  justice  toward  one  another,  and  piety  toward  God,  and  so 
come  to  baptism;  for  baptism  would  be  acceptable  to  God,  if  they 
made  use  of  it  not  in  order  to  expiate  some  sin,  but  for  the  puri- 
fication of  the  body,  provided  that  the  soul  was  thoroughly  purified 
beforehand  by  righteousness.  Many  flocked  to  hear  him,  for  they 
were  greatly  moved  by  hearing  his  words." 

Baptism  of  Jesus 

John  had  a  mission,  and  he  imderstood  it.  It  was  to  proclaim 
a  new  era  among  men,  with  the  coming  of  the  long-promised 
Christ.  Yet  it  seems  that  he  did  not  know  who  he  was  that  would 
come,  nor  did  he  know  Jesus  when  he  presented  himself  for  bap- 
tism. (John  I  :  33.)  It  had  been  revealed  to  him  that  he  should 
know  the  Christ  hy  a  sign,  a  dove  descending  and  lighting  upon 
his  head.  There  has  been  much  discussion  about  this  sign,  how  it 
appeared  to  John  and  to  others;  but  it  seems  probable  that  it  was 
a  sign  in  John's  mind  only,  and  not  visible  to  others. 

When  Jesus  came  and  offered  himself  for  baptism  without  the 
sign,  John  must  have  been  impressed  with  the  conviction  that  he 
stood  in  the  presence  of  a  man  holier  than  himself;  for  he  said, 
"  I  have  need  to  be  baptized  of  thee."  Jesus  replied,  "  Suffer  it  to 
be  so  now,"  and  John  yielded  to  the  request.  When  Jesus  came 
up  out  of  the  water,  and  John  saw  him  praying,  he  saw  also  the 


2^  THE  EARLY  LIFE  OF  JESUS 

promised  sign,  the  Spirit  of  God  descending  as  a  dove,  with  the 
added  words,  "  This  is  my  beloved  Son." 

The  First  Five  Disciples 

This  was  really  John's  pointing  out  of  Jesus  of  Nazareth  as  the 
Christ,  but  it  is  morally  certain  that  no  one,  not  even  John  himself, 
knew  that  it  was  Jesus  of  Nazareth  that  was  thus  declared  the 
Son  of  God.  The  next  day  John  and  Andrew,  one  a  near  relative 
and  both,  no  doubt,  familiar  acquaintances  of  Jesus,  were  the  first 
to  identify  him,  who  had  been  the  day  before  signally  declared 
the  Christ,  as  Jesus  of  Nazareth.  The  record  says:  "Again,  on 
the  morrow,  John  was  standing,  and  two  of  his  disciples;  and  he 
looked  upon  Jesus  as  he  walked,  and  saith.  Behold,  the  Lamb  of 
God,  and  the  two  disciples  heard  him  speak  and  they  followed 
Jesus."  This  shows  it  was  a  spontaneous  exclamation  of  John  as 
his  eye  fell  upon  him  whom,  the  day  before,  he  had  publicly 
declared  the  Son  of  God;  a  remark  addressed  no  more  to  the  two 
disciples  than  to  others  who  may  have  stood  near.  Thus  these  two 
persons,  John  and  Andrew,  who  had  from  early  life  been  the 
companions  of  Jesus,  were  the  first  to  know  and  to  make  known 
that  he  whom  John,  now  three  days  in  succession,  had  declared 
to  be  the  Christ,  was  Jesus  of  Nazareth.  Here  the  mission  of 
Jesus  as  the  Messiah  begins.  John  and  Andrew  followed  after 
Jesus,  being  desirous  of  speaking  to  him,  for,  as  nothing  had  been 
heard  of  him  in  his  own  neighborhood  since  his  baptism,  they 
were  eager  to  learn  from  him  where  he  was  staying,  in  order  to 
report  to  his  friends  in  Galilee.  We  do  not  know  that  they  com- 
prehended at  first  what  John  meant  by  Lamb  of  God ;  but  the  inter- 
view they  had  with  Jesus  in  the  place  where  he  dwelt  brought 
them  to  a  sudden  but  sure  belief  in  his  character  as  the  Messiah. 
It  appears  that  Andrew  does  not  sleep  before  seeking  Peter,  and 
when  he  finds  him,  note  his  words.  He  does  not  say,  "We  have 
found  Jesus,"  who,  no  doubt,  was  the  object  of  their  search,  but 
"  We  have  found  the  Messiah."  And  he  brought  him  to  Jesus. 
Now,  if  Andrew  made  no  explanation,  it  must  have  been  a 
great  surprise  to  Peter  to  find,  when  led  to  where  Jesus  abode,  that 
the  Messiah  alluded  to  by  Andrew  was  none  other  than  Jesus, 
whom  they  were  seeking.  How  thoroughly  social  was  the  compli- 
ment of  Jesus  on  this  occasion,  as  if  to  say,  you  shall  also  have  a 
new  name :  "  Thou  art  Simon  .  .  .  thou  shalt  be  called  Cephas." 
Stone  was  a  term  of  much  consequence  in  prophecy. 


THE  MESSIAH  REVEALED  29 

We  observe  here  what  is  commonly  called  the  beginning  of  our 
Lord's  ministry.  How  very  private  and  apparently  accidental  it 
was.  A  few  of  his  old  acquaintances,  as  soon  as  they  learned 
that  he  was  the  person  pointed  out  as  the  Christ,  gathered  volun- 
tarily around  him,  John  and  Andrew  providentially  first.  Peter, 
just  as  soon  as  he  learns  where  he  is,  comes  also.  During  the 
ensuing  night  reference,  no  doubt,  was  made  to  the  wedding  that 
was  to  occur  at  Cana,  and  that  the  friends  of  Jesus  there  were 
anxious  that  he  should  be  present.  We  know  that  when  morning 
came  it  was  the  purpose  of  Jesus  to  go  into  Galilee.  It  seems  that 
Philip  of  Bethsaida  and  Nathanael  of  Cana,  where  the  wedding 
was  to  be,  were  also  about  the  Jordan.  Jesus  himself  finds 
Philip;  and  Philip  finds  Nathanael.  What  a  party,  and  how 
extempore  it  was!  Never  possibly  before  was  there  a  more  un- 
expected and  enrapturing  surprise  than  when  the  five  Galileans 
found  themselves  with  Jesus,  returning  with  him  to  their  homes, 
knowing  that  he  was  the  Messiah,  the  only  persons,  probably,  save 
John  the  Baptist,  who  knew  at  the  time  who  it  was  that  had  been 
thus  revealed. 


CHAPTER  VIII 

JESUS  AND  HIS  ACQUAINTANCES  UP  TO  THE  TIME  HE  WAS  DESIGNATED 
BY  JOHN   TO   THE   PEOPLE  AS   THE   SON    OF  GOD 

Family  Connections 

Our  Lord's  public  ministry  has  its  beginning,  as  commonly 
understood,  from  the  time  of  his  baptism.  But  in  order  to  a 
better  understanding  of  the  character  of  this  early  part  of  his  min- 
istry we  must  review  what  is  known,  or  may  be  inferred,  concern- 
ing his  family  and  his  relations  to  society. 

We  see  the  family  as  they  came  from  Egypt,  arriving  in  Nazareth 
instead  of  Bethlehem,  Jesus  being  in  his  third,  possibly  his  fourth, 
year.  Mary  has  a  sister,  Salome,  who  has  married  an  enterprising 
young  man,  Zebedee  by  name.  They  have  two  boys,  James  and 
John.  These  families,  thus  nearly  related  to  each  other  and  being 
of  like  tastes  and  character,  must  have  been  a  great  deal  together. 

Of  this  early  time  it  is  said  of  Jesus  (Luke  2  :  40),  "And  the 
child  grew,  ,  .  filled  with  wisdom."  It  is  easy  to  presume  that  he 
was  the  pride  of  both  families. 

When  we  think  that  Salome  was  one  of  those  women  who  after- 
ward followed  Christ,  and  attended  him  in  his  itinerant  ministry, 
it  may  be  inferred  that  she  had  a  high  regard  for  Mary's  son, 
even  from  the  time  he  came  out  of  Egypt.  In  that  yearly  attend- 
ance on  the  Passover  in  Jerusalem,  the  two  families  no  doubt 
went  together.  Hence  when,  on  one  of  these  occasions,  Jesus 
was  missing,  we  have  the  statement  of  Luke  2  :  44,  "  They  sought 
for  him  among  their  kinsfolk  and  acquaintance,"  we  almost  know 
that  Salome  and  Zebedee  were  present,  and  their  children,  James 
and  John,  also. 

But  Zebedee  became  interested  in  the  fishing  business;  and,  in 
time,  he  had  his  home  in  Bethsaida;  there  also  resided  his  partner, 
Jonas,  who,  like  Zebedee,  had  two  sons,  Peter  and  Andrew. 

The  four  boys  grew  up  together  in  the  fishing  business.  The 
family  of  Jonas  could  not  have  been  intimate  with  that  of  Zebedee 
without  also  becoming  familiar  with  the  family  of  Joseph  and 
Mary. 

We  assume  that  Mary  practised  a  severe  exclusiveness  in  her 
associations,  but  general  exclusiveness  implies  close  intimacy  with 

30 


EARLY  ACQUAINTANCES  31 

a  few;  thus  her  general  exclusiveness  made  the  two  families  of 
Mary  and  Salome  practically  one.  This  made  Mary's  children 
familiar  with  all  the  associates  of  Salome's  children.  Thus,  in- 
evitably, the  children  of  these  three  families,  of  Joseph,  Zebedee, 
and  Jonas,  were  associated  as  a  select  company,  and  we  must 
not  fail  to  connect  certain  others  with  them.  We  here  quote 
from  Canon  Farrar: 

"  If  the  home  of  Zebedee  was  in,  or  near,  Bethsaida,  his  two 
sons,  John  and  James,  must  have  grown  up  in  constant  intercourse 
with  Philip  and  Andrew  and  Peter,  and  with  Nathanael  of  Cana." 
Here  is  our  point:  if  these  four,  Peter,  Andrew,  Philip,  and  Na- 
thanael :were  in  constant  intercourse  with  the  sons  of  Salome, 
they  must  have  had  familiar  acquaintance  with  the  sons  of  Joseph 
and  Mary.  And  here  we  may  add  an  item  to  what  we  have 
stated  above. 

Early  Acquaintances 

It  is  fair  to  suppose  that  all  these  five  boys,  named  by  Canon 
Farrar,  were  in  company  with  Jesus  when,  at  the  age  of  twelve, 
he  went  up  to  Jerusalem.  All  these  persons  who  afterward  be- 
came the  notable  champions  of  the  Cross  were  doubtless  the  early 
associates  of  Jesus.  Often  coming  into  contact  with  him,  they 
must  have  felt  the  sweet  influence  of  his  company,  and  have 
become  ennobled  in  all  their  aspirations.  Indeed,  says  the  canon, 
"  they  were  waiting  for  the  consolation  of  Israel " :  without  a 
thought,  however,  that  the  affair  of  such  moment  was  to  devolve 
on  their  mutual  associate  whose  home  was  mainly  in  Nazareth. 

As  time  wore  on,  and  the  great  events  of  prophecy  were  begin- 
ning to  have  their  fulfilment  in  the  preaching  and  baptizing  of 
John,  there  were  none,  probably,  to  watch  the  progress  of  this 
work  with  greater  interest  than  did  this  select  company  of  Jesus' 
friends.  At  length,  being  full  of  the  belief  which  was  requisite, 
it  must  have  become  a  subject  of  consideration  among  them, 
whether  they  themselves  ought  not  to  make  the  journey  to  Jordan 
unto  John  to  be  baptized  by  him.  We  do  not  much  doubt  that 
Salome,  the  mother  of  James  and  John,  led  in  this  way  of  thinking 
on  behalf  of  the  young  men.  We  can  imagine  some  reserve  on  the 
part  of  Mary  and  Jesus. 

The  way,  as  we  see  it,  is  that  when  the  rest  were  ready  to 
start,  Jesus  was  ready  to  go  with  them.  The  divine  record  names 
only  Jesus;  but  they,  who  must  have  been  his  early  companions, 


32  THE  EARLY  LIFE  OF  JESUS 

were  afterward  chosen  as  his  first  special  disciples.  They  must 
have  been  baptized  some  time.  And  it  is,  no  doubt,  a  just  inference 
that  they  were  in  company  with  Jesus,  and  went  to  the  Jordan 
to  be  baptized  when  he  went;  or,  as  we  have  said,  he  went  when 
they  went.  We  behold  them  in  imagination,  Jesus  and  the  com- 
panions with  whom  he  had  grown  up,  starting  off  and  moving 
toward  those  lower  waters  of  the  Jordan,  glad  to  make  the 
journey,  for  their  heart  was  in  it. 

The  Opening  of  the  Public  Ministry 

On  their  arrival  at  Bethany  they  were  baptized.  There  was 
nothing  apparent  to  spectators  in  their  baptism  which  differed 
from  the  baptism  of  others.  But  in  connection  with  one  of  them, 
John  saw  what  he  had  been  looking  for  from  the  beginning,  the 
sign  of  the  Holy  Spirit  descending  upon  him  and  abiding.  How 
this  was  seen  by  the  Baptist  and  not  by  the  people,  we  do  not 
know.  The  baptism  followed,  and  more,  that  prayer  of  Jesus, 
the  heavens  opening,  and  the  Voice!  John  knew  it  was  the 
Messiah.  He  could  at  that  time  have  testified  to  the  people,  but 
he  did  not.    And  this  is  all  we  know  of  that  scene.    Jesus  is  gone. 

He  appears  to  have  returned  at  once  to  Galilee  (Luke  4:1), 
no  doubt  the  rest  of  the  company  with  him.  But  he  is  scarcely 
seen  there  before  he  is  taken  away  into  the  wilderness.  We  can 
only  imagine  what  surprise  and  anxiety  to  his  family  and  friends 
must  have  followed  his  absence.  We  know  that  a  wedding  was  in 
anticipation.  It  was  to  be  in  Cana;  this  place  being  situated  be- 
tween Nazareth  and  Bethsaida,  right  in  the  line  of  Mary's  kindred 
and  acquaintance.  The  wedding  must  have  been  in  one  of  the  few 
families  embraced  in  her  exclusiveness.  We  judge  so  from  the 
fact  that,  jvhen  the  wedding  came,  she  seems  to  have  acted  as 
hostess  for  the  occasion.  And  it  is  natural  to  infer  that  Salome, 
her  sister  of  Bethsaida,  was  prominent  among  the  guests.  We 
know  a  few  who  were  invited;  Jesus,  of  course;  and  we  think  the 
family  of  the  bride,  which  gave  the  entertainment,  relied  more 
on  Jesus  being  a  guest  than  any  other  person.  We  know  John 
was  among  the  invited ;  James  may  have  been  so  intimate  with  the 
family  as  to  need  no  invitation.  Peter  and  Andrew  were  invited, 
and  Philip,  making  five  from  Bethsaida,  and  Nathanael  also  was 
to  be  at  the  wedding.  His  home  was  at  Cana;  no  doubt  he  be- 
longed to  the  choice  circle  of  friends  of  the  wedded  pair.  We 
imagine  the  feeling,  general,  as  the  occasion  drew  near,  that  it  was 


EARLY  ACQUAINTANCES  33 


not  to  pass  without  Jesus  being  with  them.  We  think  that  Salome 
had  become  so  appreciative  of  his  worth  that  she  was  perhaps 
more  anxious  for  his  return  than  ,were  any  of  the  rest.  She 
first  may  have  formed  the  idea  that  some  effort  should  be  taken 
to  ascertain  what  had  become  of  the  friend  that  was  most  prized 
among  them.  We  may  as  well  suppose  that  Peter  was  not  slow  to 
second  the  idea  with  action.  Perhaps  some  of  Jesus'  old  associates 
were  already  back  at  the  Jordan,  and  as  the  time  for  the  marriage 
approached  (possibly  already  postponed),  Nathanael,  who  resided 
at  Cana,  with  perhaps  Philip  and  Andrew,  concluded  to  go  to  find 
the  others,  and  consult  with  them  as  to  what  can  be  done  in  the 
matter  of  finding  the  friend  they  all  are  concerned  for.  They 
probably  get  together  at  or  near  Bethany,  talk  over  the  subject, 
and  separate,  one  going  to  one  point  for  inquiry  and  one  to 
another. 

Such  is  the  situation  when  the  messengers  of  the  Jews  arrive, 
and  John  the  Baptist  is  responding  to  their  questions;  and  before 
this  interview  closes,  Jesus,  having  returned  from  the  scenes  of 
temptation,  is  noticed  by  John  while  addressing  the  deputation. 
Now  the  very  party  in  search  of  Jesus  may  have  been  in  the 
assembly,  but  could  have  had  no  thought  that  it  was  of  their 
friend  that  he  spoke.  So  that  this  was  of  no  assistance  to  them  in 
the  discovery  of  Jesus.  And  on  the  next  day,  when  John  saw  Jesus 
coming  to  him,  and  said,  "  This  is  he,"  and  went  on  to  state  how 
he  knew  it,  whatever  amount  of  sensation  it  may  have  occasioned, 
and  though  our  party  from  Galilee  participated  in  it,  they  may 
have  been  so  situated  as  not  to  have  gained  a  fair  view  of  his  per- 
son, and  thus  may  have  still  been  unaware  who  he  was  of  whom 
John  spoke.  But  the  next  day  they  knew.  Yes,  the  next  day  was 
memorable  as  the  time  when  first  any  mortal  on  earth  knew  that  the 
person  pointed  out  by  John  as  the  Messiah  was  Jesus  of  Nazareth. 
Those  two  early  associates  of  his,  John  and  Andrew,  were  the 
first  of  all  men  to  know  this.  Notice  the  narrative  in  John 
I  •  35>  36*  "Again,  on  the  morrow,,  John  (baptizer)  was  stand- 
ing, and  two  of  his  disciples'*  (that  is,  two  who  had  been  bap- 
tized by  him.)  They  were  John  and  Andrew.  Just  at  this  time  the 
baptizer  sees  the  man  whom  he  had  pointed  out  the  day  before 
as  he  was  walking  by,  and  says,  "  Behold  the  Lamb  of  God !  " 
John  and  Andrew  know  it  is  the  friend  they  are  seeking.  Their 
astonishment  is  great,  yet  they  conclude  to  follow  him,  and  per- 
haps speak  to  him.     As  we  may  well  suppose,  they  hesitated  how 


34  THE  EARLY  LIFE  OF  JESUS 

to  act,  being  thus  suddenly  brought  to  the  knowledge  of  his  true 
character.  Jesus,  turning  and  seeing  them,  relieves  them  from  all 
embarrassment  by  the  simple  question,  "  What  seek  ye  ?  "  They 
tell  him  precisely  (what  they  and  all  their  friends  in  Galilee  are 
anxious  to  know)  when  they  ask,  "Rabbi,  where  abidest  thou?" 
Though  he  had  been  proclaimed  the  Son  of  God,  yet  his  answer 
assures  them  of  no  change  in  the  social  relations  between  them 
and  himself.  How  full  of  pleasing  assurance  the  answer !  "  Come, 
and  ye  shall  see."  He  is  friend  and  fellow,  companion  with 
them  still. 

But  this  meeting  and  interview  so  far  does  not  properly  belong 
to  the  new  ministry.  We  see  in  it  only  the  continuance  of  the 
social  relations  which  had  previously  existed.  But  when  he  takes 
his  two  friends  to  his  abode,  it  is  then  and  there  the  new  ministry 
dawns.  Notice  there  is  nothing  of  a  public  character  about  it. 
How  free  from  any  demonstration  whatever !  An  hour  of  private 
intercourse  gives  certainty  to  the  words  of  the  Baptist.  It  is  a 
new  ministry,  indeed,  when  Jesus  reveals  himself,  though  in  a 
private  interview,  to  two  persons  as  the  Messiah.  Knowing  the 
interest  Peter  would  take  in  such  a  discovery,  Andrew  does  not 
sleep  till  he  finds  his  brother  and  brings  him  to  Jesus,  and  it  is 
easy  to  suppose  John  returned  to  the  Baptist  and  made  known  to 
him  who  it  was  that  he  proclaimed  the  Son  of  God,  viz.,  his  own 
kinsman,  the  son  of  Mary. 

It  is  interesting  to  follow  on  and  observe  closely  the  nature 
of  this  new  ministry — "  public  ministry " — so  called.  How  very 
private  and  apparently  accidental  it  was !  We  see  a  few  of  his  old 
acquaintances  voluntarily  gathering  around  him,  John  and  Andrew 
providentially  first,  Peter,  as  soon  as  he  learns  where  he  is,  comes 
also.  During  the  ensuing  night  reference  no  doubt  was  made 
to  the  wedding  about  to  occur  in  Cana,  and  that  the  friends  of 
Jesus  were  set  upon  his  being  present.  We  know  that  when 
morning  came,  it  was  his  mind  to  go  into  Galilee.  It  seems  that 
Phihp,  of  Bethsaida,  and  Nathanael,  of  Cana,  were  at  this  time 
also  near-by  (all  probably  making  it  a  point  to  learn  what  had 
become  of  Jesus).  Jesus  himself  finds  Philip,  and  Philip  goes  after 
Nathanael.  What  a  party!  And  all,  like  Nathanael,  certain  it 
was  the  Christ.  And  how  extempore  it  was.  Never,  probably,  on 
earth  was  there  a  more  unexpected  and  enrapturing  surprise  than 
when  these  five  Galileans  found  themselves  with  Jesus,  going  back 
with  him  to  their  homes,  knowing  that  he  was  the  Messiah. 


EARLY  ACQUAINTANCES  35 


The  Wedding  at  Cana 

This  company  arrives  duly  at  Cana.  Here  Jesus,  though  fresh 
from  the  Jordan  where  so  lately  he  had  been  declared  the  Messiah, 
continues  his  distinctively  human  manner;  appearing  among  his 
home  acquaintances  at  the  wedding  in  the  same  character  in 
which  they  saw  him  before  he  left  for  the  baptism.  So  far  as  his 
ministry  is  concerned,  there  is  no  apparent  difference  from  what 
had  been,  as  if  the  same  plan  was  to  continue,  namely,  without 
apparent  seeking  of  opportunities  for  the  furtherance  of  his  mis- 
sion; it  was  simply  to  improve  opportunities  as  they  came  without 
seeking,  as  was  notably  the  case  at  the  marriage  in  Cana.  He 
comes  before  his  acquaintances  on  this  occasion  in  no  other 
character  than  that  in  which  he  had  been  previously  known,  Jesus, 
the  "  son  of  Joseph."  His  mother  no  doubt  had  long  awaited  the 
time  when,  in  some  way,  he  would  assert  himself  as  set  forth  by 
the  shepherds  at  his  birth,  a' "  Saviour  who  is  Christ  the  Lord." 
Indeed,  it  was  in  reference  to  this  character  that  the  forerunner 
had  said  in  the  hearing  of  John  and  Andrew,  "  Behold  the  Lamb 
of  God !  "  The  kingdom  of  heaven  that  John  preached  had  the 
atonement  for  its  substance.  The  crucifixion  was  emphatically 
Christ's  hour.  "Mine  hour,"  he  says  to  his  mother  (John  2:4), 
"  is  not  yet  come."  But  he  can  do  that  which  will  symbolize  that 
hour.  "  Fill  the  water-pots  with  water."  They  filled  them  to  the 
brim.  "  Draw  out,  now."  They  do  it.  And  there  in  the  flowing 
wine  is  reflected  the  shed  blood  of  the  Lamb  of  God.  "  This 
beginning  of  his  signs  did  Jesus  in  Cana  of  Galilee,  and  manifested 
his  glory"  (John  2  :  11),  and  those  who  lately  had  heard  the 
testimony  of  John  were  confirmed  .in  their  belief  that  Jesus  was 
the  Saviour  of  the  world. 

Thus  the  forerunner  had  done  his  work,  and  had  done  it 
thoroughly.  The  Messiah  had  come,  had  been  duly  pointed  out  as 
he  came  from  the  temptations;  pointed  out  by  John  on  three  suc- 
cessive days.  And  yet  how  profoundly  unaware  was  all  Judea 
that  a  man  of  Galilee  ,was  the  Messiah.  Thus  Jesus  had  been 
left  to  return  to  his  own  neighborhood,  where  dissociated  from  all 
memory  of  his  birth  which  had  been  celebrated  by  angels,  or  the 
testimony  of  Simeon  and  Anna,  or  the  reverence  of  the  Magi, 
and  seemingly  independent  of  any  prestige  arising  from  his  con- 
nection with  his  forerunner,  there,  in  the  improvement  of  an 
occasion  wholly  unintended  for  the  purpose,  he  was  to  commence 


36  THE  EARLY  LIFE  OF  JESUS 

a  career  wherein  his  own  works  would  carry  conviction  to  the 
minds  of  men  who,  like  Nathanael,  should  exclaim  from  the  heart, 
"  Thou  art  the  Son  of  God !  " 

Thus  it  was  that  the  private  ministry  of  the  "  son  of  Joseph  " 
quietly  merged  into  the  public  ministry  of  Jesus,  "  the  Son  of 
God." 


CHAPTER  IX 

THE   BAPTISM    OF   JESUS :    ITS    REAL    SIGNIFICANCE 

The  Baptism 

"  Then  cometh  Jesus  unto  John  to  be  baptized  of  him."  What 
does  this  mean?  I  think  it  signifies  just  what  was  foretold:  "  Lo, 
I  am  come;  .  .  I  dehght  to  do  thy  will,  O  my  God!"  (Ps. 
40  :  7,  8.)  John  himself  was  doing  the  will  of  God  when  he  came 
preaching  and  baptizing.  Every  subject  of  repentance  submitted 
to  baptism  because  assured  it  was  God's  will  that  he  should  do  so. 
We  call  baptism  a  profession.  We  may  as  well  say  it  was  a 
declaration.  Every  one  of  these  first  persons  baptized  declared  in 
that  rite  his  determination  to  do  the  will  of  God.  Now  it  was 
preeminently  the  mission  of  Christ  to  do  the  will  of  his  Father  in 
heaven,  and  this  preeminently  in  the  matter  of  his  dying  for  the 
sinner.  When  he  was  baptized  it  was  reiterating  what  John 
preached,  the  carrying  out  of  his  purpose  was  at  hand.  But  if  so, 
why  was  not  he  the  first  to  be  baptized?  Ah,  here  we  see  the 
Christ,  our  Christ.  As  those  first  hearers  of  John,  being  renewed 
in  their  mind,  were  signifying  in  baptism  their  determination  to 
do  the  will  of  God,  lo,  Jesus,  unknown  at  the  time  as  the  Messiah, 
stands  among  them  as  one  of  them  in  this  matter  of  doing  God's 
will.  Here  he  showed  his  adorable  regard  for  the  believer,  setting 
forth  that  precious  sentiment  which  he  afterward  stated  so  ex- 
pressly when,  stretching  forth  his  hand  toward  his  disciples, 
he  said :  "  Behold  my  mother  and  my  brethren !  For  whosoever 
shall  do  the  will  of  my  Father  who  is  in  heaven,  he  is  my  brother, 
and  sister,  and  mother"   (Matt.  12  :  49,  50). 

Many,  all  along  through  the  ages,  had  been  brought,  like 
Abraham,  into  unison  with  God  by  believing  on  the  Messiah  that 
was  to  come.  John  the  Baptist  aroused  the  people  of  his  time  and 
brought  them  to  repentance  by  proclaiming  the  kingdom  of  heaven 
at  hand:  which  meant  that  the  purpose  of  God,  formed  before 
man  fell,  for  a  propitiation  in  the  gift  of  his  Son,  was  about  to  be 
fulfilled. 

Those  who,  believing  this  propitiation,  were  brought  to  repent- 
ance, were  baptized.  This  rite  was  wonderfully  appropriate,  for  it 
symbolized    that    ^vhereon    the    kingdom    of    God    rested    as    its 

37 


38  THE  EARLY  LIFE  OF  JESUS 

foundation,  namely,  the  death  and  resurrection  of  his  Son.  This 
very  baptism  declared  in  symbol  just  what  John  proclaimed, 
"The  kingdom  of  heaven  is  at  hand"  (Matt.  3:2). 

Thus  too,  all  the  people  of  Judea,  so  to  speak,  had  come  to 
his  baptism.  At  length  they  were  coming  from  Galilee,  Jesus  of 
Nazareth  among  them.  He  came  just  as  the  rest  did.  We  have 
no  right  to  suppose  that  baptism  in  his  case  meant,  required,  or 
symbolized  anything  more  or  anything  less  than  it  did  in  the  case 
of  the  rest.  And  here  we  come  to  an  important  help  to  a  correct 
understanding  of  baptism.  For  whatever  we  affirm  as  to  the  im- 
port of  baptism,  or  qualifications  for  it,  must  apply  alike  to 
Jesus  of  Nazareth  and  to  all  others. 

The  Significance  of  Baptism 

The  common  teaching  that  baptism  denotes  a  cleansing  or 
washing  away  of  spiritual  defilement  is  gratuitous,  as  such  a 
view  makes  the  baptism  of  Jesus  unseemly.  And  we  repeat, 
whatever  significance  we  give  to  baptism  should  apply  to  Jesus 
as  well  as  to  others  who  submitted  to  the  rite.  We  may 
boldly  state  that  baptism  was  not  intended  to  denote  any  process 
of  purification  previously  or  at  the  time  going  on.  Here  it 
differed  from  all  the  rites  instituted  under  Moses.  There  were 
washings,  but  baptism  was  no  such  thing.  Acts  22 :  16  is  quoted, 
"  Arise,  and  be  baptized,  and  wash  away  thy  sins,  calling  on 
his  name."  Now,  according  to  those  words,  how  are  sins  washed 
away?  Not  by  baptism,  but  by  calling  on  God  and  receiving 
forgiveness.  Baptism  no  more  means  a  washing  than  laying  a 
man  in  his  grave  means  a  washing. 

Again,  Titus  3  :  5  is  quoted :  "  He  saved  us  through  the  wash- 
ing of  regeneration."  Does  it  say  here  that  baptism  is  a  washing? 
No;  nothing  like  it.  It  says  regeneration  is  a  washing.  What 
about  this?  The  Holy  Spirit  renews,  being  poured  out  on  us 
richly,  through  Jesus  Christ  our  Saviour.  There  is  no  allusion 
to  the  rite  of  baptism. 

Here  it  may  be  asked,  how  could  baptism  as  administered  to 
Jesus  be  called  the  baptism  of  repentance?  In  reply  we  need 
only  consider  what  the  inspired  Greek  word,  ''  metanoia,"  meant. 
It  was  the  baptism  into  the  new  mind,  the  right  mind  toward 
God,  a  mind  such  as  Jesus  had,  a  mind  to  do  the  will  of 
God.  And  do  we  suppose  John  baptized  any  person  unless 
with  the  understanding  that  he  had  this  mind?    We  can  almost 


MEANING  OF  THE  BAPTISM  39 

hear  John  putting  the  question,  "  Why  do  you  come  for  bap- 
tism ? "  Can  we  conceive  any  answer  more  appropriate  and 
comprehensive  than  this,  "  I  am  determined  to  do  God's  will "  ? 
Would  not  that  show  the  new  mind,  the  right  mind,  the  mind  of 
Christ,  indeed?  Now  Jesus,  in  coming  to  the  baptism,  virtually 
declares  himself  one  of  those  determined  to  do  the  will  of 
his  Father  in  heaven.  And  herein  is  the  pure  qualification  for 
baptism.  Thus  when  Jesus  was  baptized,  he  declared  his  own 
death  and  resurrection  at  hand.  As  the  kingdom  of  heaven  has 
its  foundation  in  the  death  and  resurrection  of  Christ,  every 
baptism  repeats  the  declaration  of  John  as  noted  above,  "  The 
kingdom  of  heaven  is  at  hand." 

It  is  quite  obvious  that  Jesus  was  not  baptized  by  way  of  setting 
an  example  to  others.  Doctor  Broadus  says,  "  Here,  the  first  time 
in  his  gospel,  our  Lord  presents  an  example  to  us."  But  if  we 
should  ask  a  candidate  why  he  feels  it  his  duty  to  be  baptized,  and 
he  should  say,  "  Because  Christ  was  baptized  and  I  want  to 
follow  his  example,"  it  would  be  a  spurious  reason.  Christ's 
incidental  acts  are  no  law  for  us.  We  must  discover  in  the  candi- 
date the  desire  to  obey  God,  do  his  will,  as  Christ  himself  ex- 
pressed it,  "  fulfil  all  righteousness."  Possibly  here  Paul  detected 
a  fault  in  that  certain  twelve  he  found  at  Ephesus.  (Acts  19  :  1-7.) 
"  Into  John's  baptism  "  may  have  meant  by  way  of  doing  as  his, 
John's,  disciples  did.  It  is  plain  that  the  thousands  who  were 
baptized  before  Christ  could  not  have  been  following  Christ's 
example.  If  we  are  to  say  anything  about  example,  it  would  be 
the  other  way.  The  Galileans,  and  Jesus  with  them,  followed  the 
example  of  the  Judeans.  We  might  say  John  first  baptized  the 
people  of  Judea,  and  ever  since  people  have  been  following  their 
example  as  Jesus  did.  Again,  if  one  is  baptized  because  some- 
body else  was,  as  one's  father  or  mother,  for  instance,  we  know 
the  reason  is  not  valid. 

When  Jesus  joined  the  people  who  were  being  baptized,  it  was 
to  be  numbered  with  those  who  were  thus  signifying  their  determi- 
nation to  do  the  will  of  God;  himself  preeminently  so  determined, 
even  to  the  death  which  his  baptism  symbolized.  Now  truly  he 
could  say,  "  I  am  one  with  you  when  it  comes  to  doing  God's  will." 

This  very  bent  of  mind,  we  think,  he  declared  in  his  baptism. 
Therefore  let  it  be  known  and  remembered  as  one  of  the  precious 
truths  of  the  gospel,  that  Jesus,  in  his  baptism,  declares  with  the 
utmost  tenderness  to  every  company  of  believers  banded  together 


40  THE  EARLY  LIFE  OF  JESUS 

as  a  church :  "  I  belong  to  your  communion.  I  am  one  with  you. 
My  name  is  with  yours  on  the  record  which  is  kept  by  the  Holy 
Spirit." 

Jesus  is  with  us  in  the  character  of  the  Comforter,  as  he  prom- 
ised. Therefore  he  could  say  (Matt.  28  :  20),  "  Lo,  I  am  with 
you  always,  even  unto  the  end  of  the  world."  We  think  the 
true  idea  is  that  he  is  virtually  with  us  just  as  he  was  with  his 
disciples  on  that  occasion  when,  two  days  before  the  Passover, 
he  was  making  his  farewell  discourse  to  them,  the  last  hour  he 
was  in  Bethany.  He  was  found  speaking  to  them,  "  as  friends  " ; 
and  he  explains,  in  John  15  :  15:  "No  longer  do  I  call  you 
servants,  .  .  but  I  have  called  you  friends,  for  all  things  that  I 
heard  from  my  Father  I  have  made  known  unto  you."  May 
we  not  suppose  that  his  baptism,  occurring  as  it  did,  augured 
this  very  state  of  things;  and  that  in  our  church  relations  he  is 
with  us  as  an  elder  brother,  a  real  friend,  ever  ready  to  hear 
our  desires,  assist  us  with  his  counsel,  and  tell  us  just  what  to 
do?  It  appears  to  be  the  very  office  of  the  Comforter  to  create 
this  relation  between  the  Lord  Jesus  and  his  flock,  during  his  per- 
sonal  absence. 

We  cannot  close  without  recalling  the  words  of  Matthew  3  :  15: 
*'  Jesus  answering  said  unto  him.  Suffer  it  now,"  not,  as  an  ex- 
positor says,  that  I  take  the  position  of  inferiority  to  thee,  but 
that  I  take  the  position  in  common  with  all  the  people  who  are 
being  baptized;  suffer  me  to  be  baptized  as  one  of  the  rest  in 
obedience  to  the  will  of  God;  in  full  belief  with  them  that  the 
kingdom  of  God  is  at  hand.  The  heavens  opened  and  the  voice 
which  he  heard  implied  this  very  significance  in  his  baptism,  God 
taking  pleasure  in  the  transaction  which  may  be  regarded  as  a 
renewal  of  his  pledge  to  obedience,  his  obedience  even  unto  his 
death  upon  the  cross. 


Part  Second 
The  Passion  Week 


CONTENTS 

Page 

Introductory:  Outline  Harmony  of  Passion  Week 43 

Chapter 

I.  Palm  Sunday.    The  Triumphal  Entry 45 

II.  Too  Much  Harmonizing  by  Expositors 51 

III.  How  Many  Suppers  at  Bethany? 56 

IV.  The  Two  Days  Previous  to  the  Passover 68 

V.  Significance  of  the  Words^  "'Arise^  Let  us  go  Hence  ''  76 

VI.  The  "  Lost  Wednesday  "   80 

VII.  "  But  John  Says  Judas  Went  Out  " 82 

VIII.  Whether  Judas  Partook  or  Not:  Its  Relation  to 

Other  Questions 84 


OUTLINE  HARMONY  OF  PASSION  WEEK 

INTRODUCTORY 

1.  Friday:  The  Blind  Men  Near  Jericho. 

Matt.  20:  29-34,      Mark  10:  46-52.     Luke  18:  35-43. 

2.  Friday:  Visit  to  Zacchaeus.  Luke  19:  i-io, 

3.  Friday:  Parable  of  the  Minas.  Luke  19:  11-28. 

4.  Friday  Evening:  Anointing  of  Jesus  by  Mary  of  Bethany.    John  11:  55  to  12: 

II. 

PASSION    WEEK 

5.  Saturday:  The  Public  Entry. 

Matt.  21 :  i-ii.        Mark  II :  i-ii.        Luke  19:  29-44.       John  12:  12-19. 

6.  Saturday:    Greeks    Seeking   Jesus.  John  12:  20-36. 

7.  Saturday:  The  Jews'  Rejection  of  Jesus.  John  12:  37-50. 

8.  Sunday:    Blighting   of   the    Fig  Tree. 

Matt.  21:  18,  19.     Mark  11:  12-14. 

9.  Sunday:    Cleansing  of  the  Temple. 

Matt.  21:  12-17.       Mark  11:  15-19.      Luke  19:  45-48. 

ID.  Monday:    The   Fig  Tree    Withered. 

Matt.  21 :  20-22.       Mark  II :  20-25. 

11.  Monday:   Jesus'  Authority  Challenged. 

Matt.  21 :  23-27.       Mark  11 :  27-33.      Luke  20:  1-8. 

12.  Monday:  Three  Parables  of  Warning. 

Matt.  21:  28  to        Mark  12:  1-12.        Luke  20:  9-19, 
22:  14, 

13.  Monday:  Three  Questions  by  the  Jewish  Rulers, 

Matt.  22:  15-40,       Mark  12:  13-34.      Luke  20:  20-40. 

14.  Monday:  Jesus'  Unanswerable  Question. 

Matt.  22:  41-46,       Mark  12:  35-37.      Luke  20:  41-44. 

15.  Tuesday:   Woes  Against  the   Scribes  and   Pharisees, 

Matt.  23:  1-39,         Mark  12:  38-40,      Luke  20:  45-47. 

16.  Tuesday:  The  Widow's  Two  Mites. 

Mark  12:  41-44.      Luke  21 :  1-4. 

17.  Tuesday:  The  Desolation  of  Jerusalem,  and  End  of  Age. 

Matt,  24,  25.  Mark  13,  Luke  21 :  5-38, 

18.  Tuesday  Evening:  Jesus'  Further  Prediction;  His  Crucifixion  Plotted. 

Matt.  26:  1-5.  Marki4:i,2.         Luke22:i,2,         John  13:  i. 

43 


44  PASSION  W'^EK 


19.  Tuesday  Evening:  Jesus  Anointed  in  the  House  of  Simon. 

Matt.  26:  6-13.         Mark  14:  3-9. 

20.  Tuesday  Evening:  Jesus  Washing  the  Disciples'   Feet.  John  13:  2-26. 

21.  Tuesday  Evening:  Judas  Goes  Out  and  Bargains  for  Betrayal. 

Matt.  26:  14-16.       Mark  14:  10,11.      Luke  22:  3-6.  John  13:  27-30. 

22.  Tuesday  Evening:  The  Son  of  Man  Glorified.  John  13:  31-38. 

23.  Tuesday  Evening:  Jesus'  Departure;  Promise  of  the  Comforter. 

John  14:  1-31. 

24.  Wednesday:  Abiding  Union  of  Jesus  and  His  Disciples.       John  15:  1-27. 

25.  Wednesday:   Persecution  Foretold.  John  16:  1-33. 

26.  Wednesday:  The  Intercessory  Prayer.  John  17:  1-26. 

27.  Thursday:   Preparation  for  the  Passover. 

Matt.  26:  17-19.      Mark  14:  12-16.      Luke  22:  7-13. 

28.  Thursday  Evening:  The  Passover  Supper;  The  Betrayer  Designated. 

Matt.  26:  20-25.      Mark  14:  17-21.      Luke  22:  14-18, 

21-30. 

29.  Thursday  Evening:   The  Lord's  Supper  Instituted. 

Matt.  26:  26-30.      Mark  14:  22-26.      Luke  22:  19,  20.       (i  Cor.  11:  23-26.) 

30.  Thursday  Night:  Dispersion  of  the  Twelve  Announced;  Peter's  Denial. 

Matt.  26:  31-35.      Mark  14:  27-31.      Luke  22:  31-38.       John  18:  i. 

31.  Friday:   The  Agony   in   Gethsemane. 

Matt.  26:  36-46.      Mark  14:  32-42.      Luke  22:  39-46. 

32.  Friday:   Betrayal  and  Arrest. 

Matt.  26:  47-56.      Mark  14:  43-52.      Luke  22:  47-53.       John  18:  2-11. 

Note.     The  discussions  of  Part   Second  not  extending  beyond  the  events  of 
Friday,  this  Harmony  ends  with  the  Betrayal  and  Arrest. 


CHAPTER  I 

PALM  SUNDAY.     THE  TRIUMPHAL  ENTRY 

The  Terseness  of  Gospel  Records 

Few  readers  realize  how  many  and  varied  events,  and  how 
large  a  part  of  the  teachings  of  Jesus  belong  to  that  interval  of 
time  between  his  triumphal  entry  into  Jerusalem  and  the  hour 
when,  having  left  the  temple  for  the  last  time  and  ended  all  his 
sayings  on  Olivet,  according  to  Matthew  and  Mark,  he  arrived 
with  his  disciples  at  the  house  of  Simon  the  leper,  in  Bethany. 
One  may  well  be  surprised  at  the  amount  of  gospel  record  given 
to  this  space  of  time,  when  he  considers  how;  short  the  space  must 
have  been. 

As  to  what  occurred  on  the  day  of  entrance,  aside  from  the 
entrance  itself,  the  account  in  Mark  ii  :  ii  is  brief:  "And 
he  entered  into  Jerusalem,  into  the  temple;  and  when  he  had 
looked  round  about  upon  all  things,  it  being  now  eventide,  he  went 
out  unto  Bethany  with  the  twelve." 

The  discourse  attendant  on  the  Greeks'  wishing  to  see  Jesus  and 
his  rejection  by  the  Jews  (John  12  :  20-50)  was  probably  on 
that  first  day  that  Jesus  entered  the  temple.  All  that  is  embraced 
in  the  remaining  part  of  the  record  commences,  ,we  think,  with 
the  day  after  the  triumphal   entry. 

Was  the  Triumphal  Entry  on  Sunday? 

It  is  claimed  that  the  triumphal  entry  was  on  Sunday;  it  is  also 
generally  conceded  that  it  was  on  the  ensuing  Tuesday  that 
Jesus  left  the  temple  for  the  last  time.  Hence  the  time  given  for 
all  those  events  and  all  the  teachings  above  referred  to,  not 
including  what  occurred  on  the  day  of  entrance,  is  from  Monday 
morning  to  the  night  of  the  next  day. 

We  were  led  to  question  as  to  this  short  space  of  time  by  an 
expression  which  Mark  subsequently  (11  :  19)  makes  in  closing 
up  the  account  of  a  day's  proceedings,  "  And  every  evening  ( Greek, 
whenever  evening  came)  he  went  forth  out  of  the  city."  Such  an 
expression  seems  to  be  made  in  order  to  avoid  repeating  afterward 
how  at  night  he  left  the  city. 

45 


46  PASSION  WEEK 


But  Mark  has  already  said  that  on  the  night  before  he  went  out 
to  Bethany :  "  It  being  now  eventide,  he  went  out  unto  Bethany 
with  the  twelve"  (ii  :  ii).  If  that  night  :was  Sunday,  then 
this  was  Monday,  and  there  was  no  subsequent  day  when  Jesus, 
"it  being  now  eventide,"  left  the  city;  for  on  the  next  day, 
Tuesday  (his  last  in  the  temple),  he  must  have  left  long  before 
night,  in  order  to  give  time  for  all  those  sayings  as  he  sat  on 
Olivet.  Hear  also  Luke  19  :  47,  "  And  he  was  teaching  daily  in 
the  temple."  How  can  any  reader,  especially  an  expositor,  be 
content  to  make  this  expression  apply  to  a  duration  of  time 
extending  only  from  one  morning  to  the  evening  of  the  next  day? 
Hear  Luke  again  (20  :  i)  :  "And  it  came  to  pass,  on  one  of  the 
days,  as  he  was  teaching  the  people  in  the  temple,  and  preaching 
the  gospel  ..." 

Does  this  language  imply  or  even  admit  of  the  construction 
that  the  whole  number  of  days  was  scarcely  two?  As  Mark 
had  previously  spoken  of  their  going  back  to  Bethany  the  night 
of  the  triumphal  entry,  why  should  Luke  (21  :  37),  now  say, 
"  And  every  night  he  went  out  and  lodged  in  the  mount  that  is 
called  the  Mount  of  Olives,"  if  he  meant  only  one  night  more, 
namely,  Monday?  The  whole  trend  of  the  discussion  by  both 
Mark  and  Luke  points  to  a  longer  time  spent  in  the  temple  teach- 
ing than  from  Monday  morning  to  Tuesday  afternoon. 

After  going  on  further  and  further  with  his  narrative,  note  how, 
Luke  (21  :  2)7,  38)  finishes:  "And  every  day  he  was  teaching 
in  the  temple;  and  every  night  he  went  out,  and  lodged  in  the 
mount  that  is  called  the  Mount  of  Olives.  And  all  the  people  came 
early  in  the  morning  to  him  in  the  temple  to  hear  him."  Jesus 
himself  said,  "  I  sat  daily  with  you  in  the  temple  teaching " 
(Matt.  26  :  55;  Mark  14  :  49;  Luke  22  :  53). 

But  where  lies  the  necessity  for  supposing  the  time  was  thus 
limited?  It  lies  in  the  one  premise,  namely,  that  the  triumphal 
entry  was  on  Sunday.  But  there  appears  to  be  no  Scriptural 
warrant  for  this  premise.  On  the  contrary  the  inspired  narrative 
shows  quite  clearly  the  reverse,  that  the  premise  is  false.  John 
(12  :  i)  says,  "Jesus  therefore,  six  days  before  the  passover, 
came  to  Bethany."  Every  expositor  within  our  reach  says  this 
must  have  been  on  Friday.  It  is  in  harmony  with  the  other 
Gospels  to  say  Jesus  had  come  from  Jericho  the  morning  of  that 
day.  Then  John  (12  :  2)  continues,  "So  they  made  him  a  supper 
there,"    ("deipnon/'   it  was  probably   a  late   dinner).     Has   any 


THE  TRIUMPHAL  ENTRY  47 

one  the  right  to  tell  us  it  was  on  any  other  day  than  Friday;  or, 
to  confound  it  with  a  night  repast  at  Simon's  the  week  after? 
Having  related  the  incident  attendant  on  that  supper,  John  pro- 
ceeds (12  :  12)  to  say:  "On  the  morrow,"  here  bringing  in  his 
account  of  the  triumphal  entry  of  Jesus  into  Jerusalem.  Now  we 
do  not  have  to  harmonize  this  statement  with  anything  the  other 
Gospel  writers  tell  us,  for  not  one  of  them  has  a  word  to  say  of 
this  arrival  of  Jesus  at  Bethany  and  his  reception  there.  We  are 
obliged  to  take  the  account  here  for  just  what  it  says.  According 
to  the  context,  the  common  reader,  and  the  scholar  as  well,  should 
not  allow  himself  to  think  for  a  moment  otherwise  than  that 
"  the  morrow  "  means  Saturday,  if  it  was  on  Friday  that  Jesus 
came  to  Bethany.  But  what  does  John  say  occurred  on  "  the 
morrow "  ?  It  was  that  notable  entrance  into  Jerusalem.  That 
entrance  was  then  on  the  Sabbath.  The  expositors  say,  indeed, 
that  "Jesus  rested  on  the  Sabbath  at  Bethany."  But  had  not  the 
Son  of  man  proclaimed  himself  Lord  of  the  Sabbath  by  presenting 
himself  on  that  day  in  Jerusalem  as  king  in  Zion?  Was  it  not 
fitting  for  old  and  young  to  fill  the  air  with  hosannas,  and  for  a 
glorious  prophecy  to  have  its  fulfilment  on  that  day  jvhich  had 
been  set  apart  from  the  creation  of  all  things  for  the  worship  of 
the  Creator,  Christ  himself?  Indeed,  it  is  quite  possible  that  when 
Jesus  thus  entered  the  city  and  was  so  signally  the  object  of 
worship  on  that  Sabbath  Day,  it  was  the  first  time  the  Sabbath  had 
ever  been  truly  kept  in  Jerusalem.  We  conceive  of  nothing  more 
fitting  than  that  the  distinguished  prophecy  of  Zechariah  (9:9), 
"  Behold  thy  king  cometh  unto  thee,"  should  be  fulfilled  on  God's 
holy  day.  If  we  find  fault  with  this  we  may  as  well  adjudge  Jesus 
in  fault  when  he  avowed  himself  Lord  of  the  Sabbath. 

No  Authority  for  a  Palm  Sunday 

Thus  the  New  Testament  narratives  do  not  appear  to  give 
mankind  any  chance  to  speak  of  a  *'  Palm  Sunday."  It  is  plain 
enough  that  Jesus  arrived  in  Bethany  six  days  before  the  Pass- 
over. Is  it  not  equally  plain  that  he  made  his  triumphal  entry 
over  the  branches  of  palm  into  Jerusalem  on  the  Sabbath,  making 
it  the  Lord's  Day,  sure  enough?  The  fanciful  reader  may 
call  it  Palm  Saturday  or  Palm  Sabbath,  but  how  can  he  say 
"  Palm  Sunday  "  without  shutting  his  eyes  to  the  facts  ? 

As  for  what  was  done  on  that  Sabbath,  the  adoration  of  the 
people   is   certainly   prominent.      Conjoined   with   this   we    should 


48  PASSION  WEEK 


probably  place  the  discourses  of  Jesus,  which  seem  to  have 
been  induced  by  the  desire  of  certain  Greeks  to  see  Jesus.  The 
request  appears  at  once  to  have  taken  the  mind  of  Jesus  to  the 
great  central  event  in  the  ,work  of  redemption;  and  it  led  him 
in  the  discourse  that  followed,  to  intimate  that  he  would  soon  be 
lifted  up  where  all  could  see  him.  It  was  a  tender  association,  a 
blessed  day,  that  Sabbath  in  Jerusalem. 

It  was  on  the  next  day,  doubtless  Sunday,  that  Jesus  came 
early  from  Bethany,  even  before  breakfast,  to  Jerusalem,  and 
evidently  on  business.  When  he  went  into  the  temple  it  was 
not  simply  to  look  around  on  all  things  and  preach  as  he  did 
the  day  before  and  then  leave.  It  was  real  work  when  he  pro- 
ceeded to  cleanse  that  temple.  He  was  there  early,  to  have  this 
done  as  soon  as  possible,  and  be  ready  for  the  people  when  they 
gathered.  An  immense  amount  of  instruction  was  to  be  given, 
argument  on  argument,  and  controversy  on  controversy  held,  the 
great  lessons  of  wisdom  in  manifold  ways  to  be  taught,  and  he 
had  not  a  moment  to  lose.  We  do  not  know  that  the  whole  is 
told  us;  but  what  is  told  as  taking  place  between  his  entering  the 
temple  that  morning  and  his  arrival  at  Simon's  the  next  Tuesday 
night  occupies  about  one-tenth  of  the  jvhole  record  of  the  public 
ministry  of  Jesus.  We  have  no  disposition,  and  probably  no  right, 
to  assign  so  large  a  part  of  the  record  to  barely  two  days  and 
an  intervening  night.  It  could  not  have  been  less  than  three  days 
and  two  intervening  nights.  This  conclusion  we  gladly  accept; 
and  with  no  regret  we  leave  the  theory  of  a  "  Palm  Sunday  "  to 
fade  forever  from  the  realms  of  truth.  We  do  not  believe  that 
Jerusalem  ever  saw  in  the  days  of  Christ  a  "  Palm  Sunday." 

NOTE.     SEVEN  CHANGES  SECURE  COMPLETE  HARMONY 
(Prepared  by  the  Editors) 

Doctor  Whitman  proposes  seven  changes  from  the  order  of  later 
harmonists,  such  as  Stevens  and  Burton,  Doctor  Broadus,  G.  W. 
Clark,  and  Robinson-Riddle. 

1.  To  place  the  Supper  at  the  home  of  Martha  and  Mary  Fri- 
day night,  as  recorded  by  John,   ii  :  55  to  12  :  ii. 

2.  To  place  the  Triumphal  Entry  on  Saturday,  Jewish  Sabbath, 
as  recorded  by  John,  12  :  12-19. 

3.  To  place  the  Supper  at  the  house  of  Simon  the  leper  on 
Tuesday  night,  as  recorded  by  Matthew  26  :  6-13,  and  Mark 
14  :  3-9- 


THE  TRIUMPHAL  ENTRY  49 

4.  To  place  the  Washing  of  the  Disciples'  Feet  on  the  same 
Tuesday  night,  at  the  same  place ;  Jesus  "  riseth  from  supper " ; 
John  13  :  2-26. 

5.  To  place  the  account  of  Judas  Bargaining  for  Betrayal 
Tuesday  night,  as  recorded  by  the  four  evangelists. 

6.  To  place  Jesus'  Teaching,  recorded  by  John  13  :  31  to  14  :  31, 
ending  with  the  words,  ''Arise,  let  us  go  hence,"  Tuesday  night. 

7.  To  place  John  15,  16,  and  17,  Wednesday,  place  unknown. 
This  arrangement  removes  all  conflicts  and  discrepancies  in  the 

four  accounts  of  Passion  week,  and  requires  no  explanations.     It 
follows  the  accounts  of  all  four  evangelists  without  transposition. 

ONE  OF  THE  SERIOUS  DIFFICULTIES  ENCOUNTERED  BY  RECENT  WRITERS 

Most  recent  writers  have  held  that  there  was  but  one  supper 
with  anointing  during  Passion  week.  Their  conclusions,  however, 
vary  rather  astonishingly,  as  may  be  seen  from  the  classified  lists 
herewith.  The  reasons  given  are  equally  divergent,  as  will  appear 
from  the  perusal  of  some  excerpts  found  in  note  to  chapter  III 
following : 

One  Supper,  Friday  Night 

W.  E.  Barton,  "  Jesus  of  Nazareth." 
W.  J.  Dawson,  "  The  Life  of  Christ." 
Marcus  Dods,  "  The  Life  of  St.  John." 
Rush  Rhees,  "The  Life  of  Jesus  of  Nazareth." 
William  Sanday,  "  Outlines  of  the  Life  of  Christ." 
Stevens  and  Burton,  "  Harmony  of  the  Gospels."  '• 
Bernhard  Weiss,  "  The  Life  of  Christ." 

Jamieson-Fausset-Brown,  "  Commentary  on  Old  and  New  Testa- 
ments." 

One  Supper,  Saturday  Night 

S.  J.  Andrews,  "  The  Life  of  Our  Lord." 

Burton   and   Mathews,   "  Constructive   Studies  in  the  Life   of 
Christ." 
Alfred  Edersheim,  "  Life  and  Times  of  Jesus  the  Messiah." 
Canon  Farrar,  "  The  Life  of  Christ." 
G.  H.  Gilbert,  "  The  Student's  Life  of  Jesus." 
P.  A.  Nordell,  "  Bible  Studies." 
M.  B.  Riddle,  "  Outline  Harmony  of  the  Gospels." 
Robinson-Riddle,  "  English  Harmony  of  the  Gospels." 

1  See  quotation  in  note  to  Chapter  III  following. 


50  PASSION  WEEK 


One  Supper,  Tuesday  Night 

John  A.  Broadus,  "A  Harmony  of  the  Gospels." 

C.  Geikie. 

H.  B.  Hackett. 

J.  B.  McClellan. 

Newcome. 

William  Pittenger,  "  The  Interwoven  Gospels." 

One  Supper,  Wednesday  Night 

George  W.  Clark,  "  English  Harmony  of  the  Gospels." 
Edward  Robinson,  "English  Harmony  of  the  Gospels." 

Tzvo  Stoppers,  Friday  and  Tuesday  Nights 

Origen,  second  century. 

Chrysostom,  third  century. 

John  Fleetwood,  "  Life  of  Christ,"  1850. 

Adam  Clarke. 

John  Clericus. 

J.  B.  Lightfoot. 

James  McKnight. 

Daniel  Whitby. 

Lyman  Abbott,  "Jesus  of  Nazareth." 

Giovanni  Resadi,  "  The  Trial  of  Jesus." 


CHAPTER  II 

TOO    MUCH     HARMONIZING    BY    EXPOSITORS 

Lack  of  Agreement  Among  Expositors 

The  story  of  Jesus'  life  in  the  Gospels  is  full  of  interest. 
The  more  one  studies  it,  the  more  he  wants  to  learn.  It  is 
fathomless  in  its  wealth.  Though  the  product  of  four  minds  or 
more,  it  is  a  single  story.  Many  of  its  incidents  are  told  by 
more  than  one  writer;  and  when  studied  comparatively,  questions 
arise  how  to  adjust  apparent  conflicts. 

Expositors  and  harmonists  have,  from  time  to  time,  given  the 
results  of  their  studies,  but  on  certain  points  they  are  not  agreed. 

A  writer  for  a  weekly  paper,  treating  on  the  fig  tree  that  our 
Lord  blighted  (Mark  ii  :  13),  evidently  blends  it  with  the  parable 
of  the  Fig  Tree,  by  quoting  the  words :  "  Behold  these  three  years 
I  come  seeking  fruit  on  this  fig  tree,  and  find  none ;  cut  it  down  " 
(Luke  13  :  7).  _        ^       ^ 

Now  this  writer  is  simply  thoughtless  in  his  mistake.  It  is 
altogether  different  when  a  learned  expositor  falls  into  the  same 
kind  of  error  with  two  passages  of  Scripture  under  examination, 
which  have  some  points  of  similarity,  and  decides  that  changes 
are  essential  to  Gospel  harmony. 

This  tendency  prevails  especially  in  the  review  of  the  Passion 
week  of  our  Lord.  John's  introduction  of  this  eventful  period, 
in  chapter  12  :  1-3,  is  so  explicit  that  no  one,  we  should  suppose, 
would  undertake  to  change  it:  "Jesus  therefore,  six  days  before 
the  passover,  came  to  Bethany  where  Lazarus  was,  whom  Jesus 
raised  from  the  dead.  So  they  made  him  a  supper  there;  and 
Martha  served;  but  Lazarus  was  one  of  them  that  sat  at  meat 
with  him.  Mary  therefore  took  a  pound  of  ointment  of  pure  nard, 
very  precious,  and  anointed  the  feet  of  Jesus,  and  wiped  his  feet 
with  her  hair;  and  the  house  was  filled  with  the  odour  of  the 
ointment.'*  This  is  described  as  occurring  before  the  triumphal 
entry. 

Jesus'  ministry  day  after  day  in  the  temple  followed ;  then  those 
remarkable  lessons  to  the  disciples  as  he  sat  on  the  mount,  at  the 
close  of  which  Jesus  says   (Matt.  26  :  2),  "Ye  know  that  after 

SI 


52  PASSION  WEEK 


two  days  the  passover  cometh."  Matthew,  having  given  an 
account  of  all  this,  proceeds  to  relate  (26  :  6,  7)  how  Jesus  was 
in  Bethany  at  the  house  of  Simon  the  leper,  and  that  while  there, 
as  he  sat  at  meat,  there  came  unto  him  a  woman  having  an 
alabaster  box  of  very  precious  ointment  and  poured  it  on  his  head. 
Is  there,  in  fact,  any  real  reason  for  trying  to  harmonize  these 
two  anointings  reported  as  occurring  respectively  on  Friday  and 
Tuesday  evenings?  We  give  the  comment  of  Canon  Farrar  in 
connection  with  the  occasion  six  days  before  the  Passover  (John 
12  :  i)  :  "*  So  they  made  him  a  supper  there;  and  Martha  served.' 
Saint  Matthew  and  Saint  Mark  say  a  little  mysteriously  that  this 
feast  was  given  at  the  house  of  Simon  the  leper." 

The  mystery  to  us  is,  that  the  Canon  does  not  see  that  neither 
Matthew  nor  Mark  has  anything  to  say  of  a  "  feast."  They 
incidentally  bring  in  the  clause,  "  as  he  sat  at  meat." 

Are  not  Matthew  and  Mark  describing  what  occurred  after 
the  triumphal  entry,  after  all  our  Lord's  ministry  in  the  temple; 
while  the  supper  made  for  Jesus,  about  which  the  Canon  is 
writing,  was  before  these  events? 

Hear  what  another  harmonist,  William  Pittenger,  in  "Inter- 
woven Gospels,"  says  on  Matthew  26:  6:  "'Now  when  Jesus 
was  in  Bethany  at  the  house  of  Simon  the  leper.'  John  seems  to 
place  the  supper  at  Bethany,  some  days  earlier  when  Jesus  arrived 
at  that  town,  at  his  first  coming  to  the  Passover.  Matthew  and 
Mark  place  it  here  in  connection  with  the  treason  of  Judas.  We 
prefer  this  for  internal  reasons.     Harmonists  are  divided." 

Another  eminent  expositor,  Doctor  Broadus,  is  equally  surprising 
in  his  comment  on  Matthew  26  :  7 :  "  There  came  unto  him  a 
.woman  having  an  alabaster  cruse  of  exceeding  precious  ointment, 
and  she  poured  it  upon  his  head."  His  comment  is :  "  John  makes 
the  apparently  conflicting  statement  that  she  anointed  the  feet." 
This  author  also  assumes  that  the  two  suppers  described  are  the 
same.  Farther  on,  the  learned  doctor  says :  "  Two  different  feasts 
of  Bethany  with  a  similar  anointing  and  conversation,  only  three 
or  four  days  apart,  are  out  of  the  question." 

Why  should  learned  men  think  it  necessary  to  deny  the  possi- 
bility of  Bethany  affording  the  Saviour  more  than  one  supper,  or 
that  more  than  one  woman  in  that  place  which  he  regarded  with 
so  much  favor,  could  have  loved  him  and  have  sought  the  privi- 
lege of  paying  a  signal  honor  to  his  person  when  conscious  that 
his  burial  was  near.  * 


TOO  MUCH  HARMONIZING  53 

Four  Anointings  Described  in  the  Gospels 

In  the  Gospels  are  given  four  accounts  of  the  anointing  of 
Jesus,  one  by  each  of  the  four  evangeHsts. 

The  first  is  given  by  Luke.  (7  :  36-50.)  This  took  place  in 
Galilee  at  the  house  of  Simon  the  Pharisee.  A  woman  who  was  in 
the  city,  a  sinner,  when  she  knew  that  Jesus  was  sitting  at  meat  in 
the  Pharisee's  house,  brought  an  alabaster  cruse  of  ointment  and, 
standing  behind  at  his  feet,  weeping,  she  began  to  wet  his  feet 
with  her  tears,  and  wipe  them  with  the  hairs  of  her  head,  and 
kissed  his  feet,  and  anointed  them  with  the  ointment;  a  touching 
act  of  love,  repentance,  and  contrition.  It  occurred  during  the 
second  period  of  the  Galilean  ministry. 

The  second  anointing  is  described  by  John  as  occurring  on 
Friday  night  preceding  Passion  week. 

The  other  two  narratives,  Matthew  26  :  6-13  and  Mark  14  : 
3-9,  are  so  nearly  identical,  both  in  language  and  context,  as  to 
leave  no  doubt  that  they  describe  the  same  event,  in  Bethany, 
at  the  house  of  Simon  the  leper.  The  preceding  verses,  as  well 
as  the  following,  in  both  cases  indicate  that  this  anointing  occurred 
two  days  before  the  Passover,  namely,  on  Tuesday  evening.  But 
there  is  nothing  to  indicate  that  this  supper  and  anointing  oc- 
curred on  the  previous  Saturday  evening. 

NOTE.     JOHN^S  ACCOUNT  OF  ONE  ANOINTING.     WHEN  AND  WHERE  DID 

IT    OCCUR? 
(Prepared  by  the  Editors) 

Before  examining  John's  record  of  Mary's  anointing  Jesus  at 
Bethany,  it  seems  worth  while  to  consider  briefly  the  sources 
of  his  knowledge  of  the  facts  concerning  which  he  writes. 

John  and  his  brother  James  were  probably  cousins  of  Jesus,  and 
thoroughly  familiar  with  his  earlier  as  well  as  his  later  life. 

He  was  one  of  the  first  two  disciples  to  follow  Jesus,  to  call 
him  Rabbi,  and  to  be  invited  to  his  own  abode. 

He  was  one  of  the  Twelve. 

When  finally,  Jesus,  on  the  cross,  saw  his  own  mother  and  John 
standing  by,  he  said :  "  Woman,  behold,  thy  son !  Then  saith  he 
to  the  disciple,  Behold,  thy  mother!  and  from  that  hour  the 
disciple  took  her  to  his  own  home"  (John  19  :  26,  27). 

She  doubtless  remained  there  during  the  rest  of  her  life,  thus 
affording  him  above  all  others,  opportunity  to  learn  and  to 
preserve  the  record  of  Jesus'  life. 


54  PASSION  WEEK 


None  of  the  other  disciples,  or  Gospel  writers,  had  such  oppor- 
tunities as  John,  for  his  important  work,  and  his  Gospel  has  been 
generally  accepted  as  clearly  historical;  while  those  writers  who 
have  held  otherwise,  in  regard  to  a  few  passages,  have  based  their 
opinions,  apparently,  on  difficulties  which  wholly  disappear  in  the 
harmony  presented  herewith. 

Jesus'  intimate  acquaintance  with  the  Lazarus  family  is  evident 
from  the  accounts  of  two  earlier  visits  to  this  home ;  which  present 
two  beautiful  pictures  of  the  affectionate  and  charming  relations 
of  Jesus  to  this  interesting  household ;  as  well  as  a  reason  why  he 
should  go  directly  to  their  home  on  his  final  return  to  Jerusalem. 

One  is  given  in  Luke  lo  :  38-42,  where  Martha  received  him 
into  her  house,  and  Mary  sat  at  his  feet,  and  heard  his  word, 
receiving  the  commendation  of  having  chosen  the  good  part 
which  should  not  be  taken  away  from  her. 

The  other  is  found  in  John  11  :  1-46,  and  gives  a  touching  and 
most  graphic  picture,  found  nowhere  else  in  the  Bible,  of  Jesus' 
kindness  and  solicitude  for  this  family  in  bereavement.  It  was 
in  this  home,  while  Lazarus  was  in  the  tomb,  that  Jesus  wept. 

This  visit  to  the  afflicted  home  in  Bethany,  and  the  raising  of 
Lazarus,  greatly  alarmed  the  chief  priests  and  the  Pharisees,  and 
led  to  their  decision  that  it  was  better,  as  they  put  it,  for  one  man 
to  die,  than  for  the  whole  nation  to  perish.  Therefore  he  walked 
no  more  openly  among  the  Jews,  but  departed  for  Ephraim. 

It  was  not  long,  however,  before  his  face  was  turned  again 
toward  Jerusalem ;  healing  the  sick,  announcing  the  coming  of  the 
kingdom,  teaching  the  people,  blessing  little  children,  foretelling 
his  crucifixion,  admonishing  and  instructing  his  disciples,  every- 
where doing  good,  until  he  reached  Bethany,  and  apparently  went 
directly  to  the  home  from  which  he  had  so  recently  departed.  This 
visit  thus  gave  to  these  friends  the  first  opportunity  to  show  their 
love  and  gratitude  to  the  Master,  for  the  infinite  debt  they  owed 
him. 

They  had  every  inducement  to  honor  him ;  and  no  possible  mani- 
festation of  their  gratitude  was  too  great,  while  the  time  also 
was  opportune,  immediately  on  his  arrival. 

Let  us  now  examine  John's  account  of  the  supper  and  anointing 
as  given  in  the  sixteen  verses,  beginning  chapter  11  :  55,  and 
ending  chapter  12  :  11. 

What  inferences  can  safely  be  drawn  from  the  above  record 
taken  as  a  whole?    Why  not  the  following? 


TOO  MUCH  HARMONIZING  55 

1.  That  John  ii  :  55-57,  describing  what  was  going  on  before 
the  arrival  of  Jesus,  shows  that  both  the  chief  priests  and  the 
Pharisees  were  seeking  him,  inquiring  if  he  would  not  come  to 
the  feast,  and  both  had  commanded  that,  "  if  any  man  knew 
where  he  was,  he  should  show  it,  that  they  might  take  him." 

2.  The  verse  which  follows,  12  :  i,  tells  when  Jesus  reached 
Bethany,  "  where  Lazarus  was,"  namely,  six  days  before  the  Pass- 
over, that  is,  Friday. 

3.  That  John  12  :  2-8  shows  that  the  supper,  which  they  made 
him,  was  with  the  Lazarus  family  in  their  own  home,  and  pre- 
sumably on  the  night  of  his  arrival. 

4.  That  verse  9,  saying :  "  The  common  people  therefore  of  the 
Jews  "  (because  of  the  order  previously  issued,  to  report  if  they 
found  Jesus)  "learned  that  he  was  there"  (at  Bethany  in  the 
Lazarus  home),  "and  they  came,  not  for  Jesus'  sake  only,  but 
that  they  might  see  Lazarus  also." 

The  word  therefore  evidently  refers  back  to  John  11  :  56, 
57,  and  these  verses,  taken  in  connection  .with  John  12  :  9,  show 
that  the  supper  must  have  preceded  the  puhlic  entry;  the  latter 
verse  following  the  account  of  the  supper,  referring  back  to  what 
preceded  the  supper.  Before  describing  the  supper,  John  says 
the  Jews  were  seeking  Jesus;  after  describing  the  supper,  and  be- 
fore describing  the  entry,  he  says,  the  common  people  therefore 
learned  that  Jesus  was  there  at  Bethany,  with  Lazarus. 

5.  That  "  On  the  morrow  " — after  the  arrival  at  Bethany,  John 
12  :  12,  13 — the  Jewish  Sabbath — our  Saturday — "  a  great  multi- 
tude that  had  come  to  the  feast,  when  they  heard  that  Jesus  was 
coming  to  Jerusalem,  took  the  branches  of  palm  trees,  and  :w:ent 
forth  to  meet  him." 

6.  That  John's  account  is  strictly  historical,  and  should  not  be 
dismembered;  since  there  is  no  known  case,  unless  here,  where 
he  departs  from  the  historical  order. 

The  record  appears  natural,  simple,  complete,  accurate.  What 
is  gained,  except  confusion,  by  changing  any  part  of  it? 

Additional  reasons  for  placing  the  public  entry  on  Saturday 
are  given  elsewhere. 


CHAPTER  III 

HOW    MANY    SUPPERS    AT   BETHANY? 

One  of  the  Troublesome  Questions  for  Harmonists 

The  question  whether  the  Gospel  writers  describe  two  suppers 
at  Bethany  during  Passion  week  or  three,  has  been  under  dis- 
cussion by  Biblical  writers  for  many  years,  but  so  far  with  no 
very  satisfactory  results.  Though  the  earliest  writers  seem  to 
have  taken  it  for  granted  that  there  were  three,  nearly  all  of  the 
modern  expositors  assume  that  there  were  but  two  suppers,  as 
described  by  Matthew,  Mark,  Luke,  and  John. 

How  to  solve  the  discrepancies  has  been  the  difficult  question, 
which  seems  yet  unsolved.  None  of  the  expositors  seems  to  have 
been  wiping  to  consider  seriously,  whether,  after  all,  there  were 
not  really  three  suppers;  two  besides  the  Passover  supper. 

They  nearly  all  talk  of  "  the  supper,"  but  as  to  when  and  where 
it  was  given  there  is  no  unanimity. 

Since  no  other  solution  has  been  found  that  has  received  general 
assent,  why  not  accept  the  other  alternative,  namely,  that  there 
were  two  suppers  at  Bethany  with  anointings;  or  rather,  that 
there  was  one  supper  and  anointing,  made  specially  for  Jesus 
(John  12  :  2-8),  and  that  Matthew  and  Mark  probably  describe 
another  anointing  four  days  later  at  the  home  of  Simon  the  leper  ? 

John,  after  describing  events  in  connection  with  the  supper 
made  by  Martha  and  Mary,  says,  "  On  the  morrow  .  .  ."  And 
here  follows  the  account  of  the  triumphal  entry. 

Let  us  now  pass  to  the  second  description  of  anointing  at 
Bethany.  It  was  when  Jesus,  having  left  the  temple  for  the  last 
time,  and  finished  his  sayings  on  Olivet,  said  to  his  disciples,  "  Ye 
know  that  after  two  days  the  passover  cometh,  and  the  Son  of 
man  is  delivered  up  to  be  crucified."  Here  it  is  Matthew  writing, 
and  after  bringing  in  what  was  going  on  in  Jerusalem  at  this  hour, 
he  proceeds  with  his  narrative  of  Jesus  and  his  disciples:  "Now 
when  Jesus  was  in  Bethany,  in  the  house  of  Simon  the  leper, 
there  came  unto  him  a  woman  having  an  alabaster  cruse  of  exceed- 
ingly precious  ointment,  and  she  poured  it  on  his  head,  as  he  sat  at 
meat"  (Matt.  26  :  6,7)»  Mark  says,  "crushed  the  box"  (14  :  3), 
56 


SUPPERS  AT  BETHANY  5^^' 

John  is  telling  what,  according  to  the  record,  happened  six 
days  before  the  Passover,  and  the  others  what  happened  four 
days  later.  One  happened  at  the  house  of  Martha;  the  other  at 
the  house  of  Simon  the  leper;  one  happened  at  an  ovation,  the 
only  ovation  ever  recorded  as  having  been  made  to  our  Lord; 
the  other  at  a  private  occasion,  on  which  it  is  incidentally 
mentioned  that  Jesus  was  reclining  at  table.  The  variations  in 
the  several  accounts  indicate  two  different  occurrences.  In  the 
first  the  anointing  is  only  of  the  feet,  and  Judas  objects.  It  is  as 
if  only  a  part  of  the  pound  had  been  used,  and  he  proposed  that 
there  should  be  no  further  waste,  and  that  the  rest  be  kept 
for  the  poor.  Note  the  answer,  "Jesus  therefore  said:  Suffer 
her  to  keep  it  against  the  day  of  my  burying"  (John  12  :  7). 
"  Suffer  her  to  keep  it."  What  does  "it"  mean  here,  if  not  part 
of  the  ointment  ? 

Now  let  us  notice  the  other  accounts  of  Matthew  26  and 
Mark  14,  when  there  came  a  woman  and,  crushing  the  box, 
poured  the  ointment  over  the  Saviour's  head,  and  the  disciples, 
seeing  it,  were  indignant.  What  did  Jesus  say  here,  as  the  day 
of  his  burying  was  approaching?  His  answer  is  not  the  same  as 
before,  but  in  perfect  agreement  with  it,  supposing  it  a  different 
and  later  occasion.  Here  the  answer  is :  "  Why  trouble  ye  the 
woman,  for  she  hath  wrought  a  good  work  upon  me  .  .  .  for  in 
that  she  poured  this  ointment  on  my  body,  she  did  it  to  prepare 
me  for  burial."  Here,  apparently,  a  work  is  done  for  which  Jesus 
had  said  on  the  other  occasion  the  ointment  should  be  spared. 

Points  of  Agreement  and  Difference 

NOTE    THE    TWO    POINTS    OF    AGREEMENT 

1.  John  says :  Why  was  not  this  ointment  sold  for  three  hundred 
pence  ? 

Matthew  and  Mark  make  substantially  the  same  statement. 

2.  John:  For  the  poor  ye  have  always  with  you. 
Matthew  and  Mark  make  the  same  statement. 

NOTE   NOW   THE   NINE  POINTS   OF  DISAGREEMENT 

1.  Time,  John  says  Friday  night. 

Matthew  and  Mark,  Tuesday  night. 

2.  Place.  John  says,  by  implication,  Martha's  house. 

The  others  say^  Simon's  house. 
£ 


58 


PASSION  WEEK 


3.  The  Person. 

4.  The  Act. 


t- 


8.  /^^w^'  Answer. 


John  says  Mary,  sister  of  Lazarus. 

The  others  say,  a  woman  (unnamed). 

John  says,  anointed  the  feet. 

The  others,  anointed  the  head. 

John  says,  wiped  his  feet  with  her  hair. 

The  others  say  nothing  of  such  an  act. 

John  says,  Judas  objected. 

The  others  say.  The  disciples  had  indignation. 

Mark  says.  She  brake  the  bottle  and  poured  it 
on  his  head. 

John  says  simply,  She  took  the  spikenard  and 
anointed  his  feet. 

John  says.  Suffer  her  to  keep  it  against  the 
day  of  my  burying. 

Matthew  and  Mark  say.  Why  trouble  ye  the 
woman,  she  hath  wrought  a  good  work,  she 
did  it  to  prepare  me  for  burial. 
9.  The  two  answers  are  unlike  but  equally  ap- 

propriate. Friday  night  Jesus  could  well 
say.  Suffer  her  to  keep  it  against  the  day  of 
my  burial. 

Tuesday  night,  he  could  well  say  also,  She  hath 
anointed  my  body  for  the  burial. 

Where  Was  Jesus  During  Wednesday  and  Thursday? 

We  have  the  record  that  Jesus,  during  Passion  week,  went  every 
night  to  Bethany  (Mount  of  Olives).  Considering  the  character 
of  the  Lazarus  family,  and  the  relations  Jesus  sustained  thereto,  it 
is  reasonable  to  suppose  that  he  lodged  every  night  at  Martha's 
house.  We  are  inclined  to  agree  with  a  .writer  who  expresses  some 
wonder  that  having  his  work  in  the  temple,  he  should  be  found 
on  this  fifth  night  of  Passion  week  at  the  house  of  Simon  the 
leper.  The  surprise  is  increased  when  we  think  there  should  have 
been  all  this  going  out  to  Bethany,  the  final  arrest  and  trial,  the 
crucifixion,  entombment,  the  resurrection,  and  ascension,  and  yet 
nevermore  a  word  said  of  the  Lazarus  family.  Women  in  con- 
nection with  these  last  scenes  are  repeatedly  spoken  of  and  men- 
tioned by  name.  It  is  singular  that  while  Jesus,  after  his  first 
night  in  Bethany,  should  continue  to  make  his  home  there,  yet, 
with  no  further  mention  of  Mary  or  Martha,  we  hear  presently  he 
is  at  the  house  of  a  person  heretofore  unnamed,  Simon  the  leper. 


SUPPERS  AT  BETHANY  59 

We  must  give  due  weight  to  what  is  last  said  of  the  Lazarus 
family.  The  ovation  to  Jesus  at  Bethany,  six  days  before  the 
Passover,  disclosed  to  the  chief  priests  what  a  power  Lazarus  was 
to  be  in  increasing  the  general  belief  in  Jesus.  Accordingly  it  is 
said  they  consulted  to  put  Lazarus  to  death.  We  know  how  they 
were  resolved  on  the  death  of  Jesus,  but  feared  to  do  it  on  feast- 
days,  but  the  idea  seemed  to  be  that  they  could  put  Lazarus  out  of 
the  way  at  once.  It  is  easy  to  suppose  that  Martha  would  be  one 
of  the  first  to  become  aware  of  their  purpose;  and  what  would 
follow?  Lazarus  would  naturally  be  hurried  into  some  place  of 
concealment,  nor  would  the  sisters  stay  behind.  They  would  go 
too.  Moreover,  it  would  not  be  safe  for  any  of  them  to  be  seen 
in  Bethany.  The  question,  what  became  of  Mary's  "  pound "  of 
ointment,  the  unused  part  of  which  Jesus  had  said,  "  Suffer  her 
to  keep  it  against  the  day  of  my  burying,"  is  worth  considering. 
If  any  one  doubts  that  Mary,  though  fleeing  into  obscurity,  made 
sure  that  the  ointment  was  used  according  as  Jesus  had  suggested, 
we  do  not.  Here  open  two  lines  of  conjecture,  both  of  them 
delightful  to  think  of.  One  is  that  Mary,  in  her  hasty  flight  with 
her  brother,  leaves  the  box  of  precious  ointment  with  a  trusty 
sympathizer  with  her  in  her  love  for  Jesus ;  and  she  is  the  woman 
who  came  to  him  as  he  reclined  at  the  table  at  the  house  of 
Simon  the  leper.  The  other  conjecture  is  that  Mary  herself  did 
the  second  anointing.  If  so,  she  must  have  done  it  incognito,  and 
could  not  be  spoken  of  as  Mary,  but  as  "  a  woman." 

We  see  that  Mark's  expression  (14  :  3),  "crushed  the  box  and 
poured  the  ointment  on  his  head,"  denotes  determination,  sure 
work,  and  haste;  giving  little  time  for  any  one,  friend  or  foe,  to 
inspect  her  person.  All  this,  whether  it  was  Mary  or  her  con- 
federate, or  some  other  Mary,  was  like  that  true  friend  of  Jesus, 
certainly  a  woman,  who  received  the  commendation  (14  :  9)  of 
the  Lord:  "Wheresoever  the  gospel  shall  be  preached  throughout 
the  whole  world,  that  also  which  this  woman  hath  done  shall  be 
spoken  of  for  a  memorial  of  her." 

NOTE.       NO    HARMONY    AMONG    HARMONISTS 

If  Jesus  reached  Bethany  Friday  night,  and  was  crucified  the 
following  Friday,  he  probably  ate  seven  suppers  at  Bethany  or 
elsewhere.  During  this  period  seven  suppers  are  mentioned  by 
the  evangelists. 


6o  PASSION  W^EEK 


Matthezv  mentions  two  suppers,  one  two  days  before  the  Pass- 
over (26  :  2-13) ;  the  other  on  the  first  day  of  Unleavened  Bread. 
(26  :  17-29.) 

Mark  mentions  two  suppers,  one  two  days  before  the  feast  of 
the  Passover  (14  :  3-9)  ;  the  other  on  the  first  day  of  Unleavened 
Bread.  (14  :  12-25.) 

Luke  mentions  one  supper,  on  the  day  of  Unleavened  Bread. 
(22  :  7-23.) 

John  mentions  two  suppers,  one  following  the  day's  journey 
from  Jericho,  and  before  the  Triumphal  Entry  (12  :  1-8)  ;  the  other 
before  the  feast  of  the  Passover.  (13  :  1-26.) 

Harmonists  concur  substantially  regarding  the  three  accounts  of 
the  feast  of  the  Passover.  The  majority  agree  that  but  two 
suppers  are  described: 

The  first,  in  John  12  :  1-8;  Matthew  26  :  6-13;  and  Mark 
14  :  3-9.  The  second,  in  John  13  :  1-26;  Matthev^^  26  :  17-29;  and 
Mark  14  :  12-25;  Luke  22  :  7-23,  but  are  almost  wholly  at  sea  as 
to  when  and  where  the  first  supper  was  held ;  and  also  how  to  har- 
monize John's  account  with  those  of  Matthew  and  Mark. 

They  are  almost  equally  discordant  in  their  efforts  to  harmonize 
John  13  :  1-26  with  Matthew's  and  Mark's  accounts  of  the  last 
supper. 

The  sole,  and  really  insurmountable,  difficulty  seems  to  be  the 
effort  to  harmonize  John's  two  accounts  with  those  of  the  other 
three. 

Doctor  Whitman  maintains  that  three  suppers  are  described, 
namely : 

Friday  night,  John  12  :  1-8,  in  the  home  of  Mary  and  Martha 
and  Lazarus. 

Tuesday  night,  Matthew  26  :  6-13,  Mark  14  :  3-9,  John  13  :  1-26, 
in  the  house  of  Simon  the  leper. 

Thursday  night,  Matthew  26  :  17-29,  Mark  14  :  12-25,  and 
Luke  22  :  7-23,  in  the  upper  room. 

After  a  half-century's  increasing  discordance  whose  only  result 
seems  to  be  the  discrediting  of  Scripture  accuracy,  why  is  it  not 
better  to  return  to  the  prima  facie  evidence  so  plainly  stated  in 
the  word  of  God,  and  held  by  such  early  writers  as  Origen, 
Chrysostom,  and  others,  and  remove  thereby  practically  all  the 
difficulties  of  all  the  harmonists  on  this  and  other  vexed  questions  ? 

If  we  can,  in  addition  to  this,  without  encountering  any  serious 
difficulty,  except  to  disregard  one  or  two  venerable  and  sacred 


SUPPERS  AT  BETHANY  6i 

traditions,  place  the  triumphal  entry  on  Saturday  morning,  accord- 
ing to  the  natural  interpretation  of  John  12  :  12,  "  on  the  morrow," 
after  his  arrival  at  Bethany;  and  accept  the  words  of  Jesus,  on 
that  memorable  Tuesday  night,  after  a  wonderful  day  and  night  of 
laborious  controversy,  triumph,  and  instruction,  "  Arise,  let  us 
go  hence,"  at  the  end  of  chapter  14,  and  interpret  them  in  their 
natural,  if  not  their  only  natural,  meaning,  by  assigning  chapters 
15,  16,  and  17  to  the  following  Wednesday,  we  shall  not  only 
have  solved  the  mystery  of  the  "  Lost  Wednesday,"  but  also  have 
given  real  meaning  to  such  passages  as  the  following: 

Matthew  26  :  55,  I  sat  daily  in  the  temple  teaching,  and  ye  took 
me  not. 

Mark  11  :  11,  It  being  now  eventide,  he  went  out  unto  Bethany 
with  the  twelve. 

Mark  11  :  19,  And  every  evening  he  went  forth  out  of  the  city. 

Mark  14  :  49,  I  was  daily  .with  you  in  the  temple  and  ye  took 
me  not. 

Luke  19  :  47,  And  he  was  teaching  daily  in  the  temple. 

Luke  20  :  i,  And  it  came  to  pass,  on  one  of  the  days,  as  he 
was  teaching  the  people  in  the  temple. 

Luke  21  :  37,  And  every  day  he  was  teaching  in  the  temple; 
and  every  night  he  went  out,  and  lodged  in  the  mount  that  is 
called  Olivet. 

Luke  22  :  53,  When  I  was  daily  with  you  in  the  temple,  ye 
stretched  not  forth  your  hands  against  me. 

Such  language  seems  unexplainable  under  the  commonly  accepted 
view,  that  Jesus'  public  teaching  during  Passion  week  began  Mon- 
day morning  and  ended  Tuesday  afternoon. 

This  interpretation  gives  four  days  to  Christ's  teaching  and 
preaching  and  healing  during  Passion  week,  instead  of  two,  as 
generally  held,  and  these  narratives  occupy  nearly  one-third  of 
the  four  Gospels  devoted  to  the  life  and  teaching  of  our  Lord. 

The  effort  to  carry  the  first  supper,  described  by  John,  over  into 
the  following  week  has  entirely  failed  in  the  estimation  of  modern 
scholars,  apparently. 

The  effort  to  bring  the  supper  described  by  Matthew  and  Mark 
back  into  this  week  is  likely  to  prove  finally  quite  as  unsatisfactory 
a  task. 

In  connecting  the  two  accounts  given  by  John  with  those  of  the 
earlier  synoptic  writers,  the  fact  seems  to  have  been  overlooked 
that  the  narrative  of  John  contains  very  little  that  is   found  in 


62  PASSION  WEEK 


either  of  the  earlier  Gospels,  and  very  much  that  is  found  in 
neither.  There  is  an  apparent  exception  to  this  rule  in  John's 
account  of  Passion  week,  but  only  apparent.  Chapters  12  to  19, 
eight  in  all,  contain  two  hundred  and  eighty-seven  verses.  Ac- 
cording to  Doctor  Broadus'  Harmony,  but  fifty-four  of  these  are 
paralleled  by  the  other  narratives,  less  than  one-fifth  of  the  whole ; 
in  the  Stevens  and  Burton  Harmony,  but  sixty-one  are  paralleled, 
a  trifle  over  one-fifth. 

If,  however,  we  could  give  up  the  serious  task  of  trying  to 
harmonize  John's  account  of  the  supper  at  Bethany  with  Matthew's 
and  Mark's  accounts  of  a  supper,  two  days  before  the  Passover, 
and  also  give  up  the  still  more  serious  task  of  trying  to  connect 
John's  account  of  the  foot-washing  incident,  and  what  follows 
in  chapters  13,  14,  15,  16,  and  17,  with  what  others  describe  as 
occurring  on  the  same  evening  as  the  Passover,  when  John  him- 
self says  it  was  "  before  the  feast  of  the  passover,"  we  shall 
remove  practically  all  the  difficulties  with  which  the  harmonists 
have  wrestled  so  long,  so  inharmoniously,  and  so  inconclusively. 

Even  a  limited  and  cursory  examination  of  recent  writers  on 
the  subject  will  reveal  not  only  the  wide  diversity  of  opinion,  but 
the  tendency  toward  increased  divergence,  rather  than  the  con- 
trary. 

Of  the  six  Harmonies  consulted : 

The  Stevens  and  Burton  Harmony,  published  in  1907,  appears 
to  put  the  combined  suppers  and  anointings  on  Friday  evening, 
though  as  between  Friday  and  Saturday  they  do  not  make  the 
statement  specific. 

Two,  Burton  and  Mathews,  and  Robinson-Riddle,  on  Saturday 
evening,  pp.  217  and  182. 

Two,  Broadus  and  Pittenger,  on  Tuesday  evening,  pp.  169 
and  193. 

Two,  George  W.  Clark  and  Edward  Robinson,  on  Wednesday 
evening,  pp.  274  and  182. 

Burton  and  Mathews,  in  their  "  Life  of  Christ,"  equivalent  to  a 
harmony,  in  Notes  on  John  ii  :  55  to  12,  say:  "As  Passover  fell 
on  Thursday,  Jesus  must  have  arrived  in  Bethany  on  the  preceding 
Friday.  The  supper  probably  occurred  on  Saturday,  the  Jews' 
Sabbath.  Verse  2,  'Martha  served.'  (See  Luke  10  :  40.)  Yet  the 
supper  was  not  in  the  home  of  Lazarus,  but  in  that  of  Simon, 
Lazarus  being  a  guest." 

Dr.  Edward  Robinson,  in  his  Harmony,  first  published  in  1846, 


SUPPERS  AT  BETHANY  63 

placed  the  anointing  on  Wednesday.  In  the  later  edition,  published 
in  1886  by  Dr.  M.  B.  Riddle,  the  following  language  is  used: 
"The  best  solution  seems  to  be  as  follows:  our  Lord  journeyed 
from  Jericho  to  Bethany  on  Friday,  reaching  there  in  the  evening, 
probably  about  the  beginning  of  the  Jewish  Sabbath  (viz.,  at 
sunset  of  Friday).  Most  of  the  company  from  Jericho  go  on  to 
Jerusalem,  but  he  remains  at  Bethany  during  the  Sabbath.  In  the 
evening  the  supper  was  made,  and  the  anointing  by  Mary  took 
place."  "  Doctor  Robinson  places  the  anointing  at  Bethany  on 
the  Wednesday  before  the  crucifixion.  His  reasons  are  given 
at  this  point,  and  those  for  accepting  the  position  assigned  by 
John  are  added." 

The  following  brief  excerpts  from  Doctor  Broadus'  Commentary 
on  Matthew,  26  :  6-13,  will  sufficiently  indicate  his  point  of  view 
and  conclusion,  pp.  518,  519: 

"  The  great  majority  of  recent  writers  follow  John's  order, 
usually  without  giving  reasons.  On  the  other  side  are  Robinson 
(but  Riddle  otherwise),  Hackett,  G.  W.  Clark,  McClellan,  Geikie, 
and  others.  It  is  impossible  to  settle  the  question,  but  the  event 
seems  to  fit  much  better  into  the  situation  presented  by  Matthew 
and  Mark.  The  notion  of  Origen  and  Chrysostom,  that  there  were 
two  different  feasts  of  Bethany,  with  a  similar  anointing  and 
conversation,  only  three  or  four  days  apart,  is  out  of  the  question. 

"  Anointing  might  certainly  take  place  more  than  once,  being  a 
very  natural  way,  according  to  their  customs,  of  exhibiting  rever- 
ential affection.  John  makes  the  apparently  conflicting  statement 
that  she  *  anointed  the  feet  of  Jesus,  and  wiped  off  his  feet  with  her 
hair.'  To  anoint  the  head  was  the  more  common  service  of 
friendship  or  honor,  but  Mary  went  further  and  anointed  even  his 
feet." 

Pittenger,  in  his  "  Interwoven  Gospels,"  published  in  1889,  says : 
"  John  seems  to  place  the  supper  at  Bethany  some  days  earlier, 
when  Jesus  arrived  at  that  town  on  his  first  coming  up  to  the 
Passover.  Matthew  and  Mark  place  it  here  in  connection  with  the 
treason  of  Judas.  We  prefer  this  for  internal  reasons.  Har- 
monists are  divided." 

The  veteran.  Dr.  George  W.  Clark,  in  his  Harmony,  published 
in  1893,  p.  370,  says :  "  Here  Jesus  passed  the  Sabbath  with  the 
family  of  Lazarus.  Many  suppose  that  the  supper  (John  12:2-8) 
was  given  on  the  evening  at  the  close  of  the  Sabbath;  but  the 
fact  that  the  three  other  evangelists  make  no  mention  of  our  Lord's 


64  PASSION  WEEK 


stopping  at  Bethany  at  this  time  rather  implies  that  nothing 
important  to  relate  occurred  then ;  and  this  inference  is  strengthened 
by  the  additional  fact  that  the  two  other  evangelists,  who  speak 
of  this  supper  put  it  later.  John,  who  alone  records  his  arrival  at 
Bethany,  was  doubtless  led,  while  mentioning  it,  to  relate  the 
supper  also,  as  the  chief  event  there  during  the  week. 

"  To  suppose  Matthew  and  Mark  to  be  relating  an  event  which 
took  place  three  or  four  days  before,  does  violence  to  the  natural 
course  of  the  narrative,  and  to  the  connecting  words  and  clauses. 
Of  two  difficulties,  it  is  better  to  choose  the  less.  The  accounts  of 
the  first  two  evangelists  rather  lead  us  to  put  the  supper  after  the 
decision  of  the  Sanhedrin  to  defer  the  arrest  of  Jesus.  This 
accords  with  the  circumstances.  Jesus  returned  to  Bethany  after 
the  discourse  of  Tuesday,  probably  in  the  evening.  Wednesday  he 
spends  in  retirement  there,  and  in  the  evening  attends  the  supper." 

A  like  disparity  of  view  appears  in  recent  "  Lives  of  Christ,"  of 
which  there  is  a  constantly  increasing  number. 

Dr.  Adam  Clarke,  in  his  commentary,  published  in  1846,  after 
giving  place  to  a  full  statement  to  both  sides  of  the  question, 
whether  there  were  two  suppers  or  one,  says,  "  I  incline  at  present 
to  the  former  opinion." 

One  writer  believes  there  were  two  suppers  at  the  home  of 
Martha  and  Mary,  and  one  anointing.  "  It  was  night  before  they 
reached  the  little  village  of  Bethany.  The  home  of  Martha  and 
Mary  and  their  brother  Lazarus  claimed  the  privilege  of  affording 
Jesus  and  his  twelve  disciples  a  generous  hospitality.  He  yielded 
to  their  claim.  It  was  Friday  night.  The  morrow  was  spent  in 
comparative  seclusion  with  friends.  On  the  return  of  Jesus  from 
Jerusalem,  Tuesday  evening,  Martha  and  Mary  made  an  entertain- 
ment for  him,  Judas,  of  course,  was  among  the  guests.  .  .  The 
supper  was  Martha's  homage  to  Jesus.  After  the  supper  Mary 
offers  hers."  (Lyman  Abbott,  "Jesus  of  Nazareth,"  p.  390.) 

"  As  the  caravans  approached  Jerusalem,  Jesus  and  his  disciples 
seem  to  have  hung  back,  and  thus  when  the  Sabbath  was  about  to 
begin,  i.  e.,  at  six  o'clock  in  the  evening,  he  entered  Bethany.  His 
arrival  there  was  soon  generally  known,  and  when  he  entered  his 
friends'  house  for  the  first  time  since  the  resurrection  of  Lazarus, 
they  had  plainly  prepared  for  him  a  solemn  Sabbath  meal.  .  . 
Mary  really  gave  a  more  unusual  proof  of  reverence  by  anointing 
Jesus'  feet  and  drying  them  with  her  hair"  (John  12:  1-3). 
(Bernhard  Weiss,  Berlin,  "  Life  of  Christ,"  Vol.  Ill,  pp.  224,  225.) 


SUPPERS  AT  BETHANY  65 

"  On  his  way  to  Jerusalem  for  the  last  time  Jesus  reached 
Bethany  '  six  days '  before  the  Passover — that  is  to  say,  in  all 
probability  on  the  Friday  evening  previous  to  his  death.  It  was 
natural  that  he  should  wish  to  spend  his  last  Sabbath  in  the 
congenial  and  strengthening  society  of  a  family  whose  welcome 
and  whose  affection  he  could  rely  on.  In  the  little  town  of  Bethany 
he  had  become  popular,  and  since  the  raising  of  Lazarus  he  was 
regarded  with  marked  veneration.  Accordingly  they  made  him  a 
feast,  which,  as  Mark  informs  us,  was  given  in  the  house  of 
Simon  the  leper."  (Dr.  Marcus  Dods,  Edinburgh,  "The  Life  of 
St.  John,"  Vol.  II,  p.  4.) 

"  If  our  Lord  arrived  in  Bethany  on  Friday  evening,  and  spent 
the  Sabbath  with  his  friends  there,  *  the  next  day,'  of  verse  12, 
is  Sunday;  and  in  the  church  year  this  is  known  as  Palm  Sunday, 
from  the  incident  here  related."  (Id.,  p.  19.) 

"  A  number  of  chronological  difficulties  meet  us  in  the  narrative 
of  the  last  week,  (i)  The  prima  facie  view  would  certainly  be 
that  the  anointing  at  Bethany  was  placed  by  Mark  two  days 
(Mark  14)  and  by  John  six  days  (John  12  :  i),  before  the  Pass- 
over. It  is  commonly  removed  by  treating  the  note  of  time  in 
Mark  14  :  i  as  referring  to  events  of  verses  i,  2,  10,  11,  and  not 
to  the  intervening  narrative  of  verses  3-9.  In  support  of  this, 
Meyer-Weiss  points  to  analogous  cases  of  intrusive  matter  in 
Mark  3: 13-30;  4: 10-25;  6  :  14-29;  7  :  25-30.  On  the  other  hand, 
McClellan  restricts  the  application  of  John  12  :  i  to  the  arrival 
at  Bethany;  which,  according  to  him,  was  on  the  afternoon  of 
Friday.  The  anointing  he  would  place  on  Tuesday.  Either  view 
is  possible,  and  neither  can  be  verified.  If  we  think  that  the  fourth 
evangelist  deliberately  corrects  his  predecessors,  we  shall  probably 
give  the  preference  to  him.  On  such  a  point  Mark  is  not  a  first- 
hand authority;  and  the  connection  between  his  placing  of  the 
betrayal  and  the  anointing  may  well  be  loose."  (Dr.  Wm.  San- 
day,  Oxford,  England,  "Outlines  of  the  Life  of  Christ,"  p.  145.) 

"  Saint  Matthew  and  Saint  Mark  relate  Christ's  brief  stay  at 
Bethany  and  his  anointing  by  Mary,  not  in  chronological  order, 
but  introduce  it  at  a  later  period,  as  it  were,  in  contrast  to  the 
betrayal  of  Judas.  Accordingly,  they  pass  from  the  miracles  at 
Jericho,  immediately  to  the  entry  into  Jerusalem,  leaving  for  the 
present  what  had  occurred  in  the  latter  hamlet."  (Edersheim, 
"Life  and  Times  of  Jesus,"  Vol.  II,  p.  364.) 

"Jesus  had  arrived  at  Bethany  six  days  before  the  Passover — 


66  PASSION  WEEK 


that  is,  on  a  Friday.  The  day  after  was  the  Sabbath,  and  *  they 
made  him  a  supper.'  It  was  the  special  festive  meal  of  the 
Sabbath."  (Id.,  p.  358.) 

Canon  Farrar  accepts  this  view.  His  interesting  comment  is  as 
follows :  "  He  did  not  mean  to  make  the  city  of  Jerusalem  his 
actual  resting-place,  but  preferred  as  usual  to  stay  in  the  loved 
home  in  Bethany.  Thither  he  arrived  on  the  evening  of  Friday, 
six  days  before  the  Passover.  The  Sabbath  Day  was  spent  in  quiet, 
and  in  the  evening  they  made  him  a  supper.  Saint  Matthew  and 
Saint  Mark  say  a  little  mysteriously  that  this  feast  was  given  in 
the  house  of  Simon  the  leper.  Saint  John  makes  no  mention  what- 
ever of  Simon  the  leper,  a  name  which  does  not  occur  else- 
w^here,  and  it  is  clear  from  his  narrative  that  the  family  of 
Bethany  were  in  all  respects  the  central  figures  of  this  entertain- 
ment. Martha  seems  to  have  had  the  entire  supervision  of  the 
feast,  and  the  risen  Lazarus  was  almost  as  much  an  object  of 
curiosity  as  Jesus  himself."  ("Life  of  Christ,"  p.  469.) 

"  That  the  supper  mentioned  by  Matthew  (26  :  6-13)  and  Mark 
(14  :  3-9)  is  identical  with  this  of  John,  has  been  questioned,  but 
without  good  grounds.  Lightfoot,  Clericus,  A.  Clarke,  McKnight, 
Whitby,  make  them  distinct."    (Andrews,   ''  Life  of  Our  Lord," 

P-  399-)^ 

"  Placing  the  Lord's  arrival  at  Bethany  on  Friday,  the  supper 
and  anointing  on  Saturday,  his  solemn  entry  into  the  city  took 
place  Sunday."  (Id.,  p.  404.) 

"There  was  a  feast  at  Bethany  that  evening  (Friday).  No 
cynical  Pharisee  profaned  it,  but  love  and  gratitude  made  it  rich 
and  sweet.  Martha  served;  Lazarus  sat  beside  Jesus.  Mary  came 
and  broke  her  alabaster  box  of  ointment  on  Jesus'  head."  (Dr. 
W.  E.    Barton,  "Jesus  of  Nazareth,"  ed.  of  1903,  p.  357.) 

"  John  is  definite,  '  six  days  before  the  passover.'  Synoptists 
place  it  after  the  day  of  controversy,  on  the  Wednesday  preceding 
the  Passover.  John  is  probably  correct."  (President  Rush 
Rhees,  Univ.  Rochester,  "The  Life  of  Jesus  of  Nazareth,"  p.  169.) 

"  The  supper  which  was  made  for  Jesus  in  the  house  of  Simon 
the  leper  (Mark  14  :  3)  is  probably  to  be  placed  on  the  Jewish 
Sabbath;  that  is,  according  to  our  mode  of  speech,  the  day  after 
his  arrival  in  Bethany,  For  the  triumphal  entry  fell  on  the  day  fol- 
lowing that  of  the  supper  (John  12  :  12),  and  therefore  the  supper 
cannot  have  been  on  Friday,  for  in  that  case  the  triumphal  entry 
would  have  come  on  the  Jewish  Sabbath."   (Dr.  G.  H.  Gilbert, 


SUPPERS  AT  BETHANY  67 

Prof.  N.  T.  Lit.  and  Inter.,  Chicago  Theol.  Seminary,  "  The  Stu- 
dent's Life  of  Christ,"  p.  234.) 

"  From  Jericho  a  long  and  toilsome  road,  climbing  several 
thousand  feet  through  a  parched  and  hideous  country,  leads  to 
Jerusalem.  By  this  road  he  traveled,  reaching  Bethany  on  the  eve 
of  the  Passover,  and  at  Bethany  Martha  and  Mary  made  him  a 
feast."  (W.  J.  Dawson's  "Life  of  Christ,"  p.  326.) 

"  When  Jesus  awoke  next  morning  it  was  with  complete  com- 
posure. His  disciples,  refractory  as  they  had  been  to  his  teaching 
the  night  before,  had  returned  to  their  allegiance,  and  manifested 
no  resentment.  It  is  an  affecting  characteristic  of  these  men  that 
with  all  the  narrowness  of  their  intellectual  apprehensions  there 
was  joined  that  peculiar  nobility  of  temper  which  endures  rebuke 
without  cherishing  offense.  They  doubted  the  wisdom  of  their 
Master,  they  criticized  his  conduct,  but  they  never  failed  to  follow 
him.  On  this  day  they  were  to  follow  him  through  one  of  the 
most  exciting  scenes  of  hi&  career.  It  was  a  scene  that  seemed  in 
such  complete  contradiction  to  the  gloomy  forecasts  of  defeat  to 
which  Jesus  had  accustomed  them,  that  they  might  be  excused  if 
now,  at  last,  they  thought  the  kingdom  of  an  outward  triumph  had 
already  come."  (Id.,  p.  332.) 

One  of  the  latest  authorities  consulted,  the  Italian  scholar, 
Giovanni  Resadi,  in  his  recent  treatise,  entitled  "  The  Trial  of 
Jesus,"  published  by  Dodd,  Mead  &  Co.,  says :  "  It  is  doubtful 
whether  the  supper  described  by  John  is  the  same  as  that  men- 
tioned by  the  first  two  evangelists.  Luke  is  silent  respecting  it. 
The  divergencies  between  John  and  the  other  evangelists  are  very 
noteworthy."  (P.  109.) 


CHAPTER  IV 

THE   TWO   DAYS   PREVIOUS   TO    THE   PASSOVER 

Did  Judas  Go  Out  to  Betray  Jesus  Tuesday  Night? 

When  Jesus  had  left  the  temple  for  the  last  time,  there  followed 
his  celebrated  interview  with  his  disciples  as  he  sat  on  the  Mount 
of  Olives.  This  was  two  days  before  the  Passover,  and  presum- 
ably the  company  withdrew  forthwith  from  that  interview  to  the 
house  of  Simon  the  leper.  Let  us  here  note  what  is  going  on  at 
this  special  time  in  Jerusalem.  "  Then  were  gathered  together  the 
chief  priests,  and  the  elders  of  the  people,  unto  the  court  of  the 
high  priest,  who  was  called  Caiaphas;  and  they  took  counsel 
together  that  they  might  take  Jesus  by  subtlety,  and  kill  him. 
But  they  said,  Not  during  the  feast,  lest  a  tumult  arise  among 
the  people"  (Matt.  26  :  3-5).  Such  then  was  the  state  of  things 
in  Jerusalem  when  Jesus  and  his  disciples  had  come  to  the  house 
of  Simon  in  Bethany. 

Now,  as  if  in  connection  with  what  is  going  on  in  Jerusalem, 
what  occurs  in  Bethany  ?  "  Then  one  of  the  twelve,  who  was 
called  Judas  Iscariot,  went  unto  the  chief  priests,  and  said. 
What  are  ye  willing  to  give  me,  and  I  will  deliver  him  unto 
you?"  (Matt.  26  :  14,  15)  ;  that  is,  in  such  a  way  as  to  make  no 
tumult;  the  idea  no  doubt  being  to  make  the  arrest  in  Bethany. 
As  the  company  must  have  arrived  late  at  Simon's,  it  must  have 
been  night  when  Judas  left  them.  In  Mark  14  :  i,  2,  10,  11,  we 
find  the  same  particulars  and  equally  definite  as  to  the  time  (after 
two  days  jvas  the  Passover)  and  place.  Here  Luke  (22  :  1-3) 
introduces  the  same  events,  as  follows :  "  Now  the  feast  of  un- 
leavened bread  drew  nigh,  which  is  called  the  passover "  (this 
expression  is  just  what  we  should  expect  if  the  precise  time  was 
two  days  before  the  feast) .  "  And  the  chief  priests  and  the 
scribes  sought  how  they  might  put  him  to  death;  for  they  feared 
the  people."  Here  Luke  adds  an  item  to  what  the  others  relate: 
"And  Satan  entered  into  Judas"  (22:  1-3).  This  is  telling 
how — under  what  impulse — Judas  went  out.  Here  we  have  the 
time  both  when  he  went  out  and  when  Satan  entered  into  him, 
68 


THE  TWO  DAYS  PREVIOUS  TO   THE  PASSOVER   69 

namely,  when  they  were  at  the  supper  at  Simon's,  two  days 
before  the  Passover.  Special  emphasis  is  given  to  the  aim,  which 
was  to  deliver  Jesus  up  to  them  without  a  crowd.  No  doubt,  we 
may  say  again,  his  eye  was  on  Bethany  as  the  scene  for  doing  it. 

Now  John,  away  back  five  chapters  before  he  treats  of  the 
scene  in  Gethsemane,  yet  after  Jesus  had  left  the  temple,  it  being 
an  occasion  which,  like  Luke,  he  introduces  as  being  some  time 
before  the  feast  of  the  Passover,  incidentally  speaking  of  it  as  a 
time  of  supper,  says  (13  :  27),  "Then  entered  Satan  into  him 
(Judas)."  Who  can  doubt  that  this  is  the  identical  event  Luke 
tells  of,  and  that  the  time  and  the  place  are  the  same?  Just  as 
Luke  follows  this  event  by  saying  that  he  went  away  and  con- 
sulted with  the  chief  priests,  so  John  follows  the  event  by  telling 
what  Jesus  said  to  Judas,  "  What  thou  doest,  do  quickly  " ;  and  the 
divine  pen  adds  (ver.  30),  "He  then  .  .  .  went  out  straightway, 
and  it  was  night."  Can  it  be  doubted  that  this  affair  of  going  out, 
as  recorded  by  John,  is  the  same  as  that  given  by  Luke,  and 
that  by  consequence,  if  what  Luke  describes  was  two  days  before 
the  Passover,  so  also  was  what  John  describes,  and  that  neither 
has  any  bearing  as  to  whether  Judas  was  present  on  an  occasion 
two  days  later?  But  John  gives  more  fully  the  particulars  of  the 
occasion  when  Judas  went  out — relates  the  circumstances  under 
which  Satan  entered  Judas.  Having  omitted  the  matter  of  plotting 
that  at  this  very  time  was  going  on  in  Jerusalem,  he  brings  in  as  if 
in  connection  with  that  plotting  a  full  statement  of  what  was  going 
on  in  Bethany. 

At  the  very  beginning  ol  his  account  of  the  occasion,  he  speaks 
of  the  devil  having  already  put  it  into  the  heart  of  Judas  to  be- 
tray Jesus;  then,  further  advanced  in  the  supper,  he  represents 
Jesus  in  an  excess  of  sorrow,  disclosing  to  his  disciples  how  one  of 
them  would  betray  him.  As  may  well  be  supposed,  they  seemed 
to  be  struck  dumb;  and  though  during  the  silence,  Jesus  signified 
to  John  by  the  morsel  who  was  meant,  yet  the  rest  remained  wholly 
ignorant  and  without  the  least  mistrust  of  Judas.  After  the 
morsel,  then  entered  Satan  into  Judas.  Jesus  therefore  says  to 
him,  "  What  thou  doest,  do  quickly,"  no  one,  however,  under- 
standing the  import.  We  do  not  know  that  Judas  himself  did.  He 
may  have  been  so  possessed  from  that  moment,  so  intent  on  his 
purpose,  that  it  is  said  of  him,  "  He  then,  having  received  the 
sop,  went  out  straightway;  and  it  was  night."  John  is  only  more 
circumstantially    recording   the    identical    event    which    the    other 


70  PASSION  WEEK 


writers  give  us  when  they  relate  how  Judas  went  away,  and 
from  that  time  sought  to  deliver  up  Jesus,  which  all  admit  was 
the  very  night  after  Jesus  had  left  the  temple,  two  days  before  the 
Passover. 

The  synoptists  treat  with  much  particularity  of  the  last  supper, 
including  the  introduction  of  the  memorial  rite,  making  enough  in 
all  reason,  to  take  place  on  that  occasion,  which  could  not  have 
been  long  protracted,  since  the  arrest  that  very  night  follov/ed  so 
soon.  But  if,  when  John  says  Judas  went  out,  it  was  from  the 
Passover  supper,  then  all  that  he  wrote  in  the  memorable  five 
chapters  beginning  with  the  thirteenth,  belongs  to  the  one  supper 
occasion  immediately  preceding  the  arrest — all  this  added  to  what 
the  synoptists  write,  and  crowded  into  one  brief  mealtime.  The 
expositors  tell  us  that  such  is  the  fact;  that  when  John  says  (13 :  i), 
"  Now  before  the  feast  of  the  passover,"  it  means  before  the 
repast  which  was  at  that  moment  ready  for  the  disciples;  as 
if  that  was  our  Lord's  last  supper  with  them,  as  if  they  were 
already  in  that  large  upper  room  furnished.  It  means,  they 
say,  that  the  first  day  of  Unleavened  Bread  had  already  come. 
This  seems  to  us  preposterous.  And  further,  when  Jesus  says, 
"  What  thou  doest,  do  quickly,"  and  no  one  understood  it,  we 
are  told  how  some  thought  he  was  sent  out  to  buy  what  was 
needed  for  the  feast.  This  surely  ought  to  satisfy  any  one  that 
they  were  not  at  that  very  time  partaking  of  the  feast  alluded  to  in 
those  words.  But  what  do  the  expositors  tell  us  ?  "  This  means," 
they  say,  "  hurried  ptarchases  to  complete  the  feast  then  in  prog- 
ress " ;  and  this,  they  assure  us,  was  the  Passover  supper.  We 
are  told  that  when  the  disciples  found  the  large  upper  room  fur- 
nished, there  they  made  ready  the  Passover,  a  poor  make-ready, 
if  toward  the  close  of  the  feast  Judas  had  to  go  through  the  city 
to  hunt  up  what  was  lacking. 

NOTE.     PLACE  IN  A  GOSPEL  HARMONY  OF  JOHN  I3  !    I-3O 

The  standard  modern  harmonists  put  John  13  :  1-30  in  connec- 
tion with  the  Passover  supper,  Thursday  evening. 

Doctor  Broadus  makes  parallel  John  13  :  21,  22,  Matthew 
26  :  21,  22,  Mark  14  :  18,  19,  Luke  22  :  21-23. 

Stevens  and  Burton  arrange  them,  John  13  :  21-26,  Matthew 
26  :  21-25,  Mark  14  :  18-21,  Luke  22  :  21-23.  These  passages  may 
be  conveniently  examined  side  by  side. 


THE  TWO  DAYS  PREVIOUS  TO   THE  PASSOVER  71 

The  remainder  of  these  thirty  verses  of  John,  namely,  1-20 
and  23-30,  are  respectively  inserted  immediately  before  and  after 
the  parallel  passages  quoted  above,  in  the  first  harmony  named; 
and  verses  1-20  and  27-30  have  a  like  position  in  the  second;  in 
neither  case  paralleling  any  other  Scripture. 

The  reasons  for  connecting  this  part  of  John's  Gospel  with  the 
others  are  doubtless  found  either  in  verses  21,  22,  or  in  21-26; 
yet  it  will  be  difficult  to  find  any  real  parallelism  in  any  part  of  it 
except  the  words  in  verse  21,  "Verily,  verily,  I  say  unto  you  that 
one  of  you  shall  betray  me." 

May  there  not  be  even  better  reason  for  believing  that  this 
statement  was  made  at  Tuesday  night's  supper  ?  Judas  was  at  that 
supper;  Satan  entered  into  him  at  that  time  (Luke  22  :  3,  4)  to 
betray  Jesus  to  the  chief  priests,  and  he  doubtless  ,went  out  from 
there  for  that  purpose.  How  natural  that  Jesus  should  be  troubled 
in  the  spirit,  and  should  say,  "Verily,  verily,  I  say  unto  you  that 
one  of  you  shall  betray .  me,"  that  the  disciples  should  have 
"  looked  one  on  another,  doubting  of  whom  he  spake,"  that  John, 
at  Peter's  request,  should  lean  back  and  ask,  "  Lord,  who  is  it  ? " 
and  that  a  little  later  Jesus  should  say  to  the  man,  now  possessed 
of  Satan,  "  What  thou  doest,  do  quickly,"  and  that  "  he  went  out 
straightway,  and  it  was  night." 

Each  of  the  first  three  evangelists  records  the  departure  of  Judas 
Tuesday  night  to  commune  with  the  chief  priests,  Luke  adding  in 
the  preceding  verse  that  "  Satan  entered  into  Judas,"  corroborating 
thus  John's  statement,  in  his  account  of  Passion  week,  written 
thirty-five  or  forty  years  later.   (Ver.  27.) 

If  Jesus  "  foretold "  Judas'  treachery,  as  the  synoptists  hold, 
was  it  not  at  this  supper  Tuesday  night  rather  than  the  following 
Thursday  night?  Is  it  within  the  bounds  of  probability  that 
Jesus  let  him  go  out  in  so  public  a  manner,  without  giving  any 
intimation  of  his  treachery?  Why  should  he  have  withheld  the 
disclosure  for  two  whole  days  after  this  overt  act?  Would  that 
have  been  foretelling  in  fact,  especially  as  he  had  often  before  men- 
tioned the  fact,  beginning  away  back  during  the  Galilean  ministry, 
that  he  was  to  be  delivered  up  to  be  put  to  death? 

Let  us  return  to  the  supper  at  the  house  of  Simon,  as  given  in 

Matthew  26  :  1-16  and  Mark  14  :  i-ii,  and  compare  with  Luke 

22  :  1-6   and   John    13  :  1-30,    and    see    if   any    real    difficulty    is 

encountered  by  placing  John's  account  alongside  of  the  other  three. 

(See  Harmony,  pages  120-125.) 


72  PASSION  WEEK 


Matthew  begins,  verse  2,  Ye  know  that  after  two  days  the  pass- 
over  Cometh. 

Mark    begins,    verse    i,  Now  after  two  days  was  the  feast  of  the 

passover. 

Luke    begins,    verse     i.  Now    the    feast    of    unleavened    bread 

drew;  nigh. 

John    begins,    verse     i,  Now  before  the  feast  of  the  passover. 

The  dates  named  by  the  four  evangelists  correspond  sub- 
stantially. 

Matthew  then  mentions  Jesus'  further  prediction  of  his  cruci- 
fixion and,  with  Mark  and  Luke,  describes  the  plotting  to  this  end. 

John  simply  says:  "Jesus,  knowing  that  his  hour  was  come 
that  he  should  depart  out  of  this  world  unto  the  Father,  having 
loved  his  own  that  were  in  the  world,  he  loved  them  unto  the  end." 

According  to  this  interpretation,  Matthew  and  Mark  next 
describe  the  supper  at  the  house  of  Simon;  and  John  follows  with 
the  account  of  Jesus'  washing  the  disciples'  feet,  "  during  supper." 

Then  follows  the  account  of  Judas'  bargaining  for  the  betrayal: 
Matthew  26  :  14-16;  Mark  14  :  10,  11 ;  Luke  22  :  3-6;  John  13  : 
^7-30,  John's  account  closing  with  the  words,  "  and  it  was  night." 

Two  more  events  seem  to  fit  in  here  admirably  to  close  the 
record  of  Tuesday  night:  John  13  :  31-38  and  14  :  1-31,  ending 
with  Jesus'  words,  "  Arise,  let  us  go  hence." 

If,  then,  no  other  serious  objection  can  be  found  to  this 
arrangement,  it  will  solve  a  number  of  most  difficult  problems : 

I.  It  will  make  clear  the  date  when  Satan  so  far  entered  into 
Judas  as  to  impel  him  to  leave  his  associates  for  the  purpose  of 
bartering  with  the  chief  priests  to  deliver  Jesus  to  them  in 
Bethany,  namely,  Tuesday  night  at  the  house  of  Simon,  rather 
than  Tuesday  night  and  Thursday  night,  at  the  Passover  supper, 
as  held  by  all  the  harmonists. 

Notice  especially  the  two  verses,  and  their  connection: 

(a)  Lwke  22  :  3,  4:  "And  Satan  entered  into  Judas  who  was 
called  Iscariot,  being  of  the  number  of  the  twelve,  and  he  went 
away,  and  communed  with  the  chief  priests  and  captains,  how 
he  might  deliver  him  unto  them,"  clearly  Tuesday  night. 

(b)  John  13  :  26,  27:  "Jesus  therefore  answered,  He  it  is  for 
whom  I  shall  dip  the  sop,  and  give  it  him.  So  when  he  had  dipped 
the  sop,   he  taketh  and  giveth   it   to  Judas,   the   son  of   Simon 


THE  TWO  DAYS  PREVIOUS  TO   THE  PASSOVER   73 

Iscariot.    And  after  the  sop,  then  entered  Satan  into  him.    Jesus 
therefore  saith  unto  him,  What  thou  doest,  do  quickly." 
Why  not  Tuesday  night  also? 

2.  It  will  make  clear  beyond  peradventure  the  meaning  of 
Jesus'  words:  "What  thou  doest,  do  quickly"   (John  13  :  27). 

3.  It  will  solve  in  the  negative,  in  the  simplest  possible  way, 
the  much-mooted  question  whether  Judas  went  out  after  the 
Passover  supper,  and  before  the  institution  of  the  Lord's  Supper, 
since  no  word  can  anywhere  else  be  found  in  the  Bible  supporting 
such  an  assumption. 

4.  It  will  obviate  the  necessity  of  dividing  up  the  first  forty- 
six  verses  of  the  twenty-sixth  chapter  of  Matthew  into  four  sec- 
tions, and  transposing  these  sections  as  follows:  1-25;  31-35; 
26-30;  36-46;  and  leave  the  record  as  graphically  and  simply  told 
in  God's  word. 

5.  It  will  not  be  necessary  to  cut  up  the  first  forty-two  verses 
of  the  fourteenth  of  Mark,  and  parcel  out  as  follows:  1-21; 
27-31;  22-26;  32-42;  but  leave  Mark's  record  also  without 
attempted  emendation. 

6.  The  five  transpositions  in  the  first  forty-six  verses  of  Luke 
22,  as  follows:  1-16;  24-30;  21-23;  31-3^;  17-20;  39-46,  will  all 
disappear,  requiring  only  the  dropping  of  verses  19  and  20  below 
30  to  make  the  parallelism  with  Matthew  and  Mark  complete. 

7.  The  dismemberment  of  John  12,  left  after  the  harmonizing 
of  Doctor  Broadus,  as  follows: 

Verse  i,  Friday  before  the  Passover. 

Verses    9-1 1,  Saturday. 

Verses  12-19,  Sunday. 

Verses  20-50,  Monday. 

Verses      2-8,  Tuesday  evening  at  the  house  of 

Simon. 
Chapters  13  and  14,  Thursday  evening, 

will  all  disappear,  and  leave  chapters  13  and  14  to  follow  chapter 
12,  Tuesday  evening. 

In  the  above  comparisons  reference  is  made  to  the  Broadus 
Harmony.  If  we  compare  with  the  later  Stevens  and  Burton 
Harmony,  we  find  them  carrying  back  two  passages,  Matthe\v3 
26  :  6-13  and  Mark  14  :  3-9  to  follow  chapters  20  and  10  respect- 
ively, in  order  to  combine  the  suppers  at  Bethany  described  by 

F 


74  PASSION  WEEK 


Matthew  and  Mark  with  that  of  John  12  :  2-8;  also  carrying  for- 
ward John  13  :  1-30  from  "  before  the  feast  of  the  passover," 
to  near  the  end  of  that  feast,  requiring  no  httle  explanation  and 
argument. 

If  the  venerable  Doctor  Robinson's  Harmony,  as  revised  by 
Riddle,  be  consulted,  we  find  five  transpositions  in  Matthew,  six 
in  Mark,  nine  in  Luke,  and  three  in  John,  of  the  same  chapters; 
each  of  these  three  scholars  having  a  different  method  of  sepa- 
rating and  combining,  and  apparently  to  support  somewhat  dif- 
ferent theories. 

The  serious  objection  to  all  this  tampering  with  the  Gospel 
record  is  that  Scripture  is  thereby  discredited,  and  that  the 
reader  does  not  know  what  to  accept  or  what  to  expect  from 
such  harmonizing. 

If,  then,  it  is  possible  to  construct  a  real  harmony  from,  the 
Gospels  as  originally  written,  it  seems  well  worth  the  effort;  and 
if  this  little  book  shall  contribute  in  any  measure  to  such  an  end 
the  author's  purpose  will  be  fulfilled. 

In  a  later  "  Outline  Harmony  of  the  Gospels,"  Doctor  Riddle 
has  reduced  the  number  of  transpositions  in  these  several  chap- 
ters, in  Matthew,  from  five  to  four;  in  Mark,  from  six  to  two;  in 
Luke,  from  nine  to  seven;  and  left  John  intact;  and  the  result  is 
quite  at  variance  with  any  former  one  by  this  veteran  author,  and 
unlike  any  other  harmony  the  editor  has  been  able  to  find;  this 
too,  by  a  theologian  and  scholar,  who  began  this  kind  of  study 
as  professor  of  New  Testament  Exegesis,  at  Hartford  Theological 
Seminary,  in  1871.  It  illustrates  the  unstable  and  unsatisfactory 
character  of  all  the  old  theories  of  Passion  week,  and  the  need 
of  an  entirely  new  one. 

To  sum  up,  then,  in  the  briefest  possible  space :  If  Doctor  Whit- 
man's Plan  of  Harmony  be  accepted,  namely: 

1.  To  return  to  the  original  view,  of  two  recorded  suppers  at 
Bethany,  the  one  on  Friday,  the  other  on  the  following  Tuesday 
evening ; 

2.  To  connect  John's  second  supper  with  those  of  Matthew  and 
Mark; 

3.  To  give  four  days,  instead  of  two,  to  Christ's  teaching  at 
Jerusalem  during  Passion  week,  which  occupies  so  large  and 
important  a  part  of  the  whole  gospel  record,  nearly  one-third; 

It  will  tend  to  solve  important  problems  hitherto  apparently 
unsolvable : 


THE  TWO  DAYS  PREVIOUS  TO  THE  PASSOVER  75 

(a)  To  remove  the  discreditable  and  increasing  want  of  har- 
mony among  harmonists,  as  illustrated  above  in  chapter  four  and 
accompanying  note. 

(b)  To  remove  the  shocking  and  unnecessary  discrediting  of 
Scripture  in  the  vain  effort  to  accomplish  the  impossible, 

(c)  To  abandon  the  dismemberment  and  rewriting  of  the 
simple  stories  of  Passion  week,  as  told  by  all  four  of  the 
evangelists. 

(d)  To  enable  the  profoundest  scholar,  and  the  unlettered 
reader,  alike,  to  read,  understand,  and  accept  the  marvelous  story 
just  as  recorded  nineteen  centuries  ago  by  the  companions  and 
earliest  disciples  of  our  Lord. 


CHAPTER  V 

THE  SIGNIFICANCE  OF  THE  WORDS,  "  ARISE_,  LET  US  GO  HENCE  " 

Did  Tuesday  Night's  Teaching  End  with  John  14  :  31? 

Let  it  be  noticed  that  when  Judas  had  left  in  the  night  (John 
13  •  30 )>  Jesus,  according  to  John's  record,  commenced  a  very- 
tender  discourse  with  the  remaining  eleven.  How  free  the  inter- 
view between  them  continues  on  till,  at  length — it  must  have 
been  near  midnight — there  comes  a  sudden  break.  "  The  prince 
.  .  .  cometh,"  says  Jesus.  "Arise,  let  us  go  hence."  What  do 
these  words  mean?  Can  any  one  doubt  they  did  go  hence?  No 
one  has  ever  told  us  where  they  jVient,  but  need  any  one  doubt 
they  went  to  some  seclusion,  where,  after  a  few  hours  of  sleep, 
the  interview  was  resumed  and  the  ensuing  day  given  to  the 
cordial  commingling  of  Christ  with  his  disciples  (the  Eleven),  the 
last  and  best  day  in  this  respect  they  ever  had  together,  descrip- 
tive of  which  we  happily  have  those  three  notable  chapters, 
fifteenth,  sixteenth,  and  seventeenth  of  John. 

It  is  certainly  the  last  thing  an  expositor  should  have  thought 
of,  that,  while  putting  all  that  John  records  as  taking  place  after 
Judas  went  out — all  that  is  embraced  in  the  last  of  the  thirteenth 
chapter  and  the  whole  of  the  fourteenth — putting  all  this,  we  say, 
as  coming  after  the  memorial  rite,  then,  when  in  this  case  it 
could  not  have  been  much  short  of  midnight  that  the  company 
changed  their  quarters,  to  suppose  that,  before  crossing  the 
Kidron,  they  somewhere  had  leisure  for  the  tranquil  and  un- 
hurried intercourse  sufficient,  we  may  well  judge,  to  have  re- 
quired a  whole  day's  time — at  any  rate  the  pen  of  inspiration, 
which  is  a  miracle  in  brevity,  employs  three  whole  chapters  in 
describing  it — all  this  before  crossing  the  Kidron  the  very  night 
before  the  arrest — it  is  too  improbable  to  be  admitted  in  the 
absence  of  any  evidence.  The  expositor  who  admits  that  it.  must 
have  been  midnight  when  the  break  occurred,  claims  that  it  was 
on  the  way  to  the  garden,  in  the  moonlight,  that  the  discourse 
between  Jesus  and  his  disciples  was  resumed,  ending  in  the  prayer, 
as  embraced  in  John's  three  chapters,  the  fifteenth,  sixteenth,  and 
seventeenth;  a  conception  which  seems  next  to  the  impossible. 

76 


"ARISE,  LET  US  GO  HENCE"  yy 

There  was  much  significance  in  the  words  of  John  13  :  27, 
"  What  thou  doest,  do  quickly."  We  regard  it  as  expressing 
what  was  precisely  the  intent  of  Judas  at  that  time,  for  it  was 
already  in  his  heart  to  betray  Jesus,  but  with  the  entrance  of  the 
devil  on  taking  the  morsel,  he  was  possessed  with  the  idea  that 
that  very  night  was  the  time  to  effect  his  purpose;  for  were 
not  the  chiefs  of  Jerusalem  gathered  in  counsel  that  very  hour? 
How  could  he,  the  devil  in  him,  fail  to  seize  the  present  moment 
to  appear  before  the  plotting  enemies  of  Jesus  with  the  question, 
"  What  will  ye  give  me  and  I  myself,  kaigo,  will  deliver  him  up  to 
you  without  fear  of  tumult  ?  "  We  know  it  was  the  determination 
of  Judas  to  make  quick  work.  It  is  no  wild  conjecture  to  say  that 
ere  an  hour  had  passed  from  the  time  he  went  out,  he  stood  before 
that  council  in  Jerusalem  to  tell  them  there  was  no  need  of  any 
tumult  or  of  any  delay.  It  is  no  conjecture,  but  only  in  the  line 
of  reason,  to  suppose  that  not  two  hours  had  passed  before  a  band 
was  made  up  and  ready  to  start  out  to  Bethany.  This  only  accords 
with  jvhat  Jesus,  we  may  say,  foretold  when  he  said,  make  haste. 
It  was  Judas'  first  opportunity.  And  would  he  not  improve  it? 
Jesus  knew  he  would  succeed,  but  not  that  night.  We  believe  that 
when,  at  that  late  hour,  Jesus  said,  "  The  prince  of  the  world 
cometh,"  Judas  was  starting  out  from  Jerusalem  with  his  band. 
"  Arise."  We  think  the  verb  "  egeiro  "  here  has  its  distinctive  force, 
wake  up.  It  is  in  line  to  suppose  the  disciples  for  the  past  week 
had  only  broken  rest  at  night,  and  that  at  the  present  late  hour  it 
had  become  almost  impossible  for  them  to  keep  awake.  The  force 
of  the  injunction,  as  we  may  well  imagine,  is  "  Wake  up  now !  We 
are  not  to  sleep  here,  we  must  go  hence." 

Jesus  and  the  Eleven  Probably  in  Retreat  Wednesday  and 
Thursday 

We  do  not  know  where  they  went;  but  it  is  quite  certain 
they  went  where  Judas  never  found  them.  We  can  imagine  what 
silence  reigned  when  he  came  with  his  band  hurriedly  to  the 
deserted  premises  of  Simon,  only  to  be  foiled  in  his  first  attempt 
to  deliver  up  the  Lord  Jesus.  Jesus  and  his  companions  were 
already  in  that  safe  retreat  where  even  the  "  prince  of  the  world  " 
could  not  find  them;  where,  after  refreshing  sleep  and  their  morn- 
ing's repast,  they  had  the  day  all  to  themselves ;  a  day  when  Jesus 
stood  to  them  in  the  relation  of  Friend  instead  of  Master;  when 
too,  the  absence  of  Judas,  we  think,  favored  the  free  intercourse 


yS  PASSION  WEEK 


between  them  (for  John,  at  least,  knew  from  the  signal  of  the 
night  previous,  his  true  character)  ;  the  day  which  afforded  pre- 
cisely the  opportunity  which  Gospel  harmony  requires  for  con- 
tinuing that  farewell  discourse  which  the  pen  of  John  commemo- 
rates in  the  three  chapters  following  these  significant  words, 
"  Arise,  let  us  go  hence  " — our  Lord's  last  day  with  his  disciples 
in  sacred  Bethany.  It  seems  quite  natural  to  infer  from  John  12 :  10, 
that  Lazarus,  in  danger  of  being  kidnapped,  had  withdrawn  to 
some  place  of  concealment,  Martha  and  Mary  with  him.  As 
Jesus  ,was  in  Bethany  every  night,  they  were  doubtless  under 
his  advice  where  to  go.  Hence  what  is  more  natural  than  to 
suppose  that,  when  the  break  occurred  in  the  discourse,  and  the 
company  needed  a  place  of  concealment  for  themselves,  they 
went  to  the  safe  retreat  of  Lazarus?  Thus  it  may  have  been 
(and  we  love  to  think  of  such  a  possibility)  that  Martha  and 
Mary,  with  Lazarus,  their  brother,  had  Jesus  and  the  Eleven  for 
their  guests  on  that  day  so  memorable  for  all  time  to  the  lovers 
of  New  Testament  history. 

Canon  Farrar  remarks  very  truly :  "  No  mortal  has  ever  known 
where  Christ  and  his  disciples  were  all  that  day  and  night  pre- 
ceding the  day  of  Unleavened  Bread."  But  no  one  can  well  doubt 
that  they  were  away  from  any  human  habitation,  and  consequently 
(an  item  of  moment  in  this  connection),  away  from  the  perch  of 
fowls;  so  that  Peter  never  again  heard  the  cock  crow  till  he  had 
thrice  denied  his  Lord.  It  is  worthy  of  remark  that  where  the 
synoptists — all  three  of  them — give  the  words  of  Jesus,  and 
where  we  know  it  was  on  the  Passover  evening,  it  is  every  time 
"  this  night "  or  "  this  very  day,"  before  the  cock  will  crow.  But 
John,  speaking  of  what  occurred  on  the  feet-washing  night,  says 
simply,  "  Before  the  cock  shall  crow,"  unlimited  by  '*  this  night," 
or  "  this  very  day,"  which,  interpreted  by  the  fulfilment,  must  mean 
before  ever  again  he  should  hear  the  cock  crow. 

Here  we  take  pleasure  in  appending  what  we  once  cut  from  a 
religious  weekly.  No  other  man  we  know  of  has  done  so  much  in 
so  few  words  for  Gospel  harmony  as  the  author  of  the  following 
paragraph : 

Three  Suppers: 

The  first,  John  12  :  i,  2;  six  days  before  the  Passover  at 
Bethany.    Present,  Lazarus,  Mary,  and  Martha. 

The  second,  John  13  :  i,  "before  the  feast  of  the  passover,'* 
washing  feet,  4-17.     John  leaning  on  the  bosom  of  Jesus,  23-25. 


"ARISE,  LET  US  GO  HENCE''  79 

The  sop  given  to  Judas,  and  he  went  out,  26-30.  All  left  this 
supper  at  14  :  31,  for  then  Jesus  said,  "Arise,  let  us  go  hence." 
The  second  supper  was  also  out  of  Jerusalem,  for  Luke  says: 
"  And  every  night  he  jyent  out  and  lodged  in  the  mount  that  is 
called  Olivet,  21  :  37.  And  in  John  18  :  i,  we  read,  "  When 
Jesus  had  spoken  these  words,"  etc.  John  means  the  words 
found  in  the  fifteenth,  sixteenth,  and  seventeenth  chapters.  He 
gives  an  account  of  the  arrest,  the  trial,  and  the  crucifixion  in  the 
eighteenth  and  nineteenth  chapters,  but  he  never  mentions  the 
Passover  supper.  His  account  in  18  :  i  begins  after  the  time  of 
the  Passover  supper,  as  we  learn  by  Matthew  26  :  17:  "Where 
wilt  thou  that  we  prepare  for  thee  to  eat  the  passover  ?  "  and  20-25. 
The  Passover  supper.  This  is  the  third.  Jesus  was  betrayed 
this  night.  We  may  now  add  the  Lord's  Supper,  and  say  that  it  is 
the  fourth.  When  we  mix  the  suppers,  the  circumstances  will 
not  agree.    Do  not  mix,  and  all  do  agree. 

P.  S.  G.  Watson. 

Austin,  Texas. 


CHAPTER  VI 

THE    '"lost    WEDNESDAY'* 

Writers  at  Variance  Regarding  Wednesday  of  Passion  Week 

Certain  writers,  who  have  sought  more  especially  to  portray 
to  us  the  life  of  Jesus,  tell  us  as  they  draw  nigh  to  its  close, 
of  a  lost  Wednesday.  They  give  a  full  account  of  what  he  did 
and  said  the  last  day  he  was  in  the  temple  (supposed  by  them  to 
be  on  Tuesday),  and  how  in  the  evening  he  paused  on  the 
Mount  of  Olives  to  give  his  disciples  a  better  comprehension 
of  what  he  had  predicted.  They  tell  us  where  he  was  at  night, 
namely,  at  the  house  of  Simon  the  leper,  and  what  took  place; 
but  "  what  of  him  and  his  disciples  on  the  next  day,  Wednes- 
day; where  they  were,  what  was  said  or  done,  no  mortal  can 
divine  or  even  attempt  a  conjecture." 

May  not  this  mystery  about  the  lost  Wednesday,  as  they  call 
it,  be  of  their  own  making?  They  crowd  the  whole  of  what 
occurred  on  that  day  and  a  large  part  of  what  occurred  the  night 
before  into  the  one  feasting  occasion  on  the  night  in  which  our 
Lord  was  betrayed.  And  when  they  have  done  this,  they  wonder 
what  Jesus  and  his  disciples  could  have  been  doing  all  the 
previous  Wednesday. 

They  assign  the  whole  of  what  John  embraces  in  his  memorable 
five  chapters,  fourteenth  to  seventeenth  inclusive,  to  one  brief 
mealtime;  that  too,  after  they  had  reclined  at  the  table  in  the 
upper  room  the  evening  before  our  Lord's  arrest.  We  think  that 
lovers  of  Scripture  narrative  would  be  glad  to  accept  the  view  that 
our  Lord  and  his  disciples,  not  counting  Judas,  had  a  part  of  two 
successive  days  previous  to  the  day  of  IJnleavened  Bread  for  the 
free  and  unhurried  intercourse  with  one  another — intercourse  of 
unspeakable  moment — such  as  those  five  precious  chapters  dis- 
close to  us. 

Nor  need  it  be  esteemed  too  surprising  if,  according  to  this 
theory,  we  must  admit  that  John  says  not  one  word  about  the 
Passover  occasion.  The  wonder  is  not  that  John,  who  wrote 
some  twenty  years  after  the  synoptists,  should  omit  all  notice  of 
an  occasion  which  he  knew  they,  each  with  more  or  less  minute- 
80 


THE  "LOST  WEDNESDAY"  8i 


ness,  had  described.  The  wonder  is  that  Matthew,  Mark,  and 
Luke  should  all  omit  the  rich  portion  of  the  Gospel  which  includes 
the  farewell  address  and  the  memorable  prayer  as  set  forth  in 
those  five  chapters,  when  they  could  not  have  known  that  John 
would  live  on  and,  twenty  or  thirty  years  later,  give  what  they 
had  omitted — in  some  respects  the  richest  part  of  the  whole  Gospel 
narratives — to  the  world. 

The  Memorial  Rite  Symbolizing  Universal  Brotherhood 

Let  us  consider  the  relation  between  these  two  things:  what 
John  did,  and  what  the  synoptists  did.  John  did  give  the  fare- 
well interview  between  Jesus  and  his  disciples,  as  embraced  in 
the  last  of  chapter  13  and  the  whole  of  the  four  following  chapters. 
This  farewell  interview  the  three  synoptists  omit,  but  they  bring 
in  an  important  transaction  which  John  omits,  the  institution  of 
a  memorial  rite.  Here  let  us  consider  the  nature  of  what  the 
synoptists  bring  in  but  John  omits.  It  is  an  object-lesson  in 
which  we  behold  a  company  sharing  together  the  body  and  blood 
of  Jesus.  How,  then,  ought  they  to  love  Christ !  How  ought 
they  to  love  one  another!  Here  it  must  be  considered  that  in  the 
farewell  interview  our  Lord's  great  anxiety  was  that  they  should 
love  one  another — their  success  in  this  service  would  depend  upon 
this.  And  how  could  they  love  one  another  in  Jesus  except  as  they 
remembered  him  and  loved  him  ?  What,  then,  could  be  more  calcu- 
lated to  keep  Jesus  and  therefore  all  the  instructions  as  contained 
in  the  farewell  address  in  remembrance,  than  just  such  a  rite  as 
he  introduced  at  the  close  of  the  last  supper?  For  what  was  that 
rite  which  the  synoptists  and  Paul  describe  but  an  object-lesson 
wherein  Jesus  set  before  the  eyes  of  his  disciples  the  concen- 
trated doctrines  which  fell  from  his  lips,  and  the  prayer  he  breathed 
forth,  in  the  farewell  interview  which  John  so  faithfully  records? 
There  was  no  time  to  repeat  and  urge  again  upon  the  attention 
of  his  followers  all  he  has  said  and  taught  on  that  night  and  the 
Wednesday  following. 

There  was  time  to  present  it  all  in  the  most  perfect  object-lesson 
ever  known;  an  object-lesson  to  be  held  up  from  time  to  time  be- 
fore all  generations  to  come,  which  the  people  of  every  land  and 
tongue  could  understand,  perpetuating  the  memorable  interview  of 
Jesus  with  his  disciples  on  that  lost  Wednesday,  and  connecting 
it  forever  with  the  scene  which  soon  followed  on  Calvary. 


CHAPTER  VII 

"but    JOHN    SAYS    JUDAS    WENT    OUT " 

Was  Judas  Present  at  the  Institution  of  the  Lord's  Supper? 

We  notice  in  Doctor  Broadus'  Commentary  on  Matthew,  page 
528,  a  statement  to  the  effect  that  Judas  was  not  present  when 
the  memorial  ordinance  was  instituted.  The  passage  quoted  seems 
quite  devoid  of  argument.  We  give  the  first  part :  "  According 
to  the  order  in  Matthew  and  Mark,  Judas  went  out  before  the 
memorial  of  bread  and  wine  was  instituted."  It  is  difficult  to 
see  what  is  here  meant;  for  what  is  the  fact?  Neither  Matthew 
nor  Mark,  nor  indeed  Luke,  in  the  accounts  they  give  of  the  last 
Passover  occasion,  say  one  word  about  Judas'  going  out.  These 
all,  however,  mention  him  by  name  as  being  at  the  Passover, 
and  if  they  say  nothing  of  his  leaving  before  the  rest,  their 
presumptive  testimony  is  that  he  remained  as  long  as  the  rest 
did.  But  there  is  the  positive  testimony  of  Luke  to  the  presence 
of  Judas,  in  that  he  represents  Jesus  as  saying  immediately  fol- 
lowing the  memorable  words  of  22  :  20,  "  This  cup  is  the  new 
covenant  in  my  blood,  even  that  which  is  poured  out  for  you." 
Following  this  in  verse  21,  he  tells  us  that  Jesus  adds:  "But  be- 
hold, the  hand  of  him  that  betrayeth  me  is  with  me  on  the  table." 
No  expositorial  pen  should  be  found  making  the  effort  to  sever 
these  words  from  their  connection  in  Luke's  account  of  the 
memorial  rite. 

"  But  John  says  Judas  went  out,"  is  often  stated  as  conclusive 
that  Judas  was  absent  at  the  time  the  ordinance  was  instituted. 
Each  of  the  other  Gospel  writers,  indeed,  relates  the  same,  that 
Judas  went  away.  But  every  careful  reader  should  know  that  they 
are  describing  what  happened  on  an  occasion  previous  to  that 
Passover.  And  this  same  careful  reader  also  should  know  that 
John  is  speaking  of  the  same  occasion  when  he,  in  13  :  30,  intro- 
duced the  words :  "  He  then,  having  received  the  sop,  went  out 
straightway;   and   it  was  night." 

But  how  can  any  expositor  presume  that  John,  in  giving  this 
account  of  Judas,  is  speaking  of  anything  that  occurred  at  the 
Passover  supper,  jvhen  it  is  quite  certain  that  he  never  wrote  one 
82 


"BUT  JOHN  SAYS  JUDAS  WENT  OUT"  83 

word  about  that  occasion  ?  If  you  could  find  a  man  who  has 
read  only  the  Gospel  of  John,  and  were  to  question  him  about 
the  Passover  supper  which  the  Lord  had  with  his  disciples  in  an 
upper  room  in  Jerusalem  on  the  evening  before  he  was  arrested, 
and  the  memorial  of  bread  and  jvine  which  he  on  that  occasion 
introduced,  the  only  consistent  response  he  would  make  would 
be,  "  I  do  not  know  what  you  mean."  Indeed,  what  expositor 
knows  not,  or  ought  not  to  know,  that,  with  the  Gospel  of  John 
alone  left  in  the  hands  of  men,  nothing  would  ever  have  been 
heard  or  known  or  named  of  that  "  last  supper,"  or  of  that 
memorial  rite  from  the  time  when  John  laid  down  his  pen  to 
the  present  hour. 


CHAPTER  VIII 

WHETHER  JUDAS  PARTOOK  OR  NOT:   ITS  RELATION  TO  OTHER 

QUESTIONS 

The  Propriety  of  Admitting  Judas  to  the  First  Lord's  Supper 

One  of  our  best  expositors  says  that  the  question  whether  Judas 
was  present  at  the  institution  of  the  Lord's  Supper  is  one  of  very 
Httle  importance.  But  consider  this  point.  The  majority  of  those 
who  entertain  a  negative  view  of  this  question  evidently  do  con- 
sider it  important.  They  seem  to  think  the  honor  of  Jesus  is 
concerned  and,  in  the  course  of  their  argument,  they  disclose 
a  latent  conviction  that  it  would  be  just  cause  of  reproach  to 
Jesus  if,  under  his  very  eye,  a  person  so  corrupt  as  he  knew  Judas 
to  be,  was  allowed  to  participate  in  the  holy  rite. 

Doctor  Broadus  himself  (''Com.  on  Matt.,"  p.  528),  it  must  be 
admitted,  considers  the  question  important  in  this  regard,  for  he 
ends  his  argument  in  these  words :  "  So  there  is  no  propriety  in 
understanding  that  here  a  flagrantly  wicked  person  was  knowingly 
admitted  to  take  part  in  the  ordinance."  Here  is,  at  least,  the 
insinuation  that  it  would  have  been  just  cause  of  reproach  to 
Jesus  to  allow  Judas  to  participate.  But  it  is  known  for  a  certainty 
that  Jesus  did  choose  Judas  for  an  apostle.  Thus,  if  Judas  did 
partake,  is  it  not  inconsistent  to  reproach  Jesus  for  it,  unless 
we  are  willing  to  go  back  and  reproach  him  for  choosing  Judas 
as  an  apostle? 

If  there  is  occasion  for  perplexity  here  in  regard  to  Judas' 
partaking  (admitting  that  he  did),  it  lies  in  the  circumstance  of 
Jesus  making  choice  of  him  as  one  of  the  Twelve.  How  shall  we 
understand  this?  Our  Lord,  we  think,  acted  in  view  of  the  time 
when  there  would  be  churches,  and  his  followers  would  be  left  to 
the  exercise  of  their  own  limited  knowledge  in  the  matter  of  ad- 
mitting and  rejecting  members.  The  Paraclete  would  indeed 
come,  but  even  that  benign  helper  would  not  always  prevent  the 
hypocrite  and  traitor  from  commingling  with  them.  It  seems 
that  not  more  surely  was  Jesus  to  have  a  fold  than  that  the  fold 
would  be  liable  to  have  within  its  enclosure  the  wolf  in  sheep's 
clothing. 
84 


WHETHER  JUDAS  PARTOOK  85 

Was  it  lacking  in  fitness  for  Jesus'  followers  at  the  start,  even 
when  he  was  with  them,  to  labor  under  the  very  state  of  things 
in  this  respect  that  would  attend  his  followers  in  later  times? 
It  is  because  Jesus  did  not  allow  the  company  which  he  chose,  to 
be  exempt  from  this  state  of  things,  and  even  foretold  its  con- 
tinuance, that  infidelity  gains  little  by  reproaching  the  Christian 
system  on  account  of  hypocrites. 

The  expositor,  however,  supposes  it  would  justly  expose  the 
Christian  system  to  the  charge  of  spuriousness  if  Judas  was 
allow.ed  to  participate.  But  how,  we  ask,  could  such  be  the  case 
here,  and  not  in  the  fact  that  Jesus  had  chosen  Judas  as  one  of  the 
Twelve,  and  had  retained  him  as  such  to  the  end,  when  he 
even  was  heard  to  say,  "Have  I  not  chosen  you  twelve  and 
one  of  you  is  a  devil  ?  " 

A  very  harmful  notion  has  prevailed  among  some  brethren  that 
one  may  appropriately  refuse  to  commune  (I  use  this  word  be- 
cause it  is  correct)  if  there  is  any  one  in  the  church  whom  he 
cannot  fellowship.  Every  such  brother  is  glad  to  be  told  by  the 
expositor  that  Judas  was  not  present  at  what  is  called  the  first 
participation.  We  see  his  idea  in  the  question :  "  How  could 
John,  who  knew  it  was  Judas  that  would  betray  the  Lord,  have 
participated  with  such  a  man  ? "  Now  the  others,  though  they 
knew  not  who,  yet  knew  that  one  of  the  company  was  a  shame- 
fully wicked  character.  On  this  theory  they,  though  Judas 
was  absent,  not  knowing  that  he  was  the  guilty  one,  would  have 
been  justified  in  refusing  to  commune;  and  our  Lord  would  have 
broken  the  bread  and  poured  the  wine  without  communicants. 

Perhaps  the  expositor  supposes  that  ten  in  common  with  John 
had  become  aware  of  Judas'  character;  that  is,  knew  he  was  the 
one  alluded  to  by  Jesus  as  his  betrayer,  and  that  it  was  owing 
to  his  absence  that  the  rite  appropriately  followed,  and  was  duly 
enjoyed  by  the  Eleven. 

Thus  we  think  the  unwillingness  to  allow  Judas'  presence  is 
largely  based  on  the  theory  that  it  would  have  made  the  intro- 
duction of  the  rite  impracticable.  But  this  theory  is  altogether 
delusive.  The  history  of  the  early  churches,  indeed  of  all  churches 
that  we  know  anything  about,  and  what  our  own  observation 
teaches  from  a  long  connection  .with  the  churches  of  our  time, 
assures  us  that  there  is  seldom  a  communion  without  a  Judas 
present.  And  not  unfrequently  is  there  some  one  who,  as  he 
partakes,  knows,  as  John  knew,  who  the  Judas  is.    Thus,  if  Judas 


86  PASSION  WEEK 


was  present,  it  only  made  the  occasion  more  strictly  prophetic 
of  what  was  to  attend  many  occasions  of  the  observance  of  the 
rite  in  after  time.  Accordingly,  if  we  object  to  his  presence  at 
the  inauguration  of  the  rite,  we  virtually  declare  the  keeping  up 
of  the  ordinance  impracticable. 

If,  however,  Judas  was  allowed  to  be  present,  it  should  not 
encourage  churches  to  permit  loose  discipline.  Church  discipline 
can  reach  only  overt  acts.  Though  it  be  revealed  to  a  church  that 
one  of  its  members  is  a  deceiver  or  a  thief  at  heart,  the  church 
can  do  nothing  till  some  one  commits  the  overt  act,  is  accused, 
is  brought  to  trial,  and  proved  guilty;  then  it  can  exclude.  Now 
the  first  church  meetings  that  were  ever  held  were  some  time 
after  Judas  had  committed  his  overt  act.  They  did  not,  however, 
have  to  try  him;  he  had  already  hanged  himself.  Thus,  the 
first  church  action  was,  not  to  try  Judas  and  depose  him  from 
the  ministry,  but  to  appoint  another  to  fill  his  place. 

This  question  may  be  considered  as  affecting  the  definition  of  a 
gospel  church.  If  a  negative  decision  is  considered  important, 
then,  by  inference,  a  church  is  supposed  to  be  composed  of  only 
regenerate  people ;  while  an  affirmative  decision  harmonizes  with  a 
different  definition,  namely,  that  a  church  of  Christ  is  composed 
of  those  who  profess  or  give  evidence  of  regeneration,  the  latter 
being  most  correct;  for  practically  only  the  evidence  of  regener- 
ation is  the  qualification  for  membership.  If  real  regeneration 
were  the  qualification  we  never  could  knoy^  whether  a  person  is 
in  the  church  or  not. 

NOTE 

A  brief  final  summary  may  possibly  tend  to  encourage  further 
examination  in  the  hope  of  eliminating  some  unsolved  problems 
connected  with  the  study  of  Passion  week. 

Among  the  latest  results  reached  by  modern  harmonists,  regard- 
ing the  occurrences  of  Passion  week,  the  following  may  be  named: 

They  are  agreed: 

That  after  reaching  Bethany  Friday  night,  Jesus  rested  over  the 
Sabbath. 

That  "On  the  morrow"  (John  12  :  12)  should  be  interpreted: 
On  the  morrow  after  resting  over  the  Sabbath. 

That  the  public  entry  was  on  Sunday. 

That  Jesus'  teaching  in  the  temple  began  Monday  morning,  and 
ended  Tuesday  afternoon. 


SUMMARY  87 


That  there  was  but  one  supper,  with  anointing,  during  Passion 
week. 

That  Satan  entered  into  Judas  to  betray  Jesus,  both  Tuesday 
night  and  Thursday  night. 

That  Judas  went  out  from  the  Passover  supper,  and  before  the 
institution  of  the  Lord's  Supper. 

That  the  y/ashing  of  the  disciples'  feet  occurred  Thursday 
evening. 

That  the  five  chapters  of  John  13  to  17  describe  what  occurred 
Thursday  night. 

That  there  must  be  various  transpositions  in  the  four  Gospel 
accounts  to  secure  harmony. 

And  yet  each  one  of  the  above  ten  conclusions  appears  to  be 
without  Scripture  warrant  or  other  adequate  basis,  as  even  a 
cursory  examination  of  the  following  harmony  will  tend  to  make 
plain. 

The  same  writers  fail  to  agree  lapon  the  following : 

When  or  where  the  anointings  described  in  the  Gospels  occurred. 
(Matt.  26  :  6-13;  Mark  14  :  3-9;  John  12  :  2-8.) 

What  Jesus  meant  by  the  words,  "  What  thou  doest,  do  quickly  " 
(John  13  :  27). 

How  to  interpret  Jesus'  words,  "  Arise,  let  us  go  hence  "  (John 

14:31)- 

But  each  one  of  these,  and  like  questions,  is  capable  of  satis- 
factory answer,  as  will  readily  appear  from  even  the  briefest 
examination  of  the  same  harmony. 

It  would  seem  that  there  should  be  further  study  of  the  Gospel 
record  of  Passion  week,  in  the  interest  of  correct  and  satisfactory 
interpretation  of  the  important  events  therein  narrated. 

The  title  of  this  volume  indicates  that  new  light  is  thrown  on 
Passion  week,  and  not  that  the  whole  truth  has  been  revealed. 


Part  Third 
A  Harmony  of  Passion  Week 


INTRODUCTORY 


I.  FRIDAY:  The  Blind  Men  Near  Jericho 


Matt.  20  :  29-34 

29  And  as  they  went 
out  from  Jericho,  a 
great  mukitude  fol- 
lowed him.  30  And 
behold,  two  blind  men 
sitting  by  the  way 
side,  when  they  heard 
that  Jesus  was  pass- 
ing by,  cried  out, 
saying,  Lord,  have 
mercy  on  us,  thou  son 
of  David.  31  And 
the  multitude  rebuked 
them,  that  they  should 
hold  their  peace :  but 
they  cried  out  the 
more,  saying,  Lord, 
have  mercy  on  us, 
thou  son  of  David. 
32  And  Jesus  stood 
still,  and  called  them, 
and  said,  What  will 
ye  that  I  should  do 
unto  you?  33  They 
say  unto  him,  Lord, 
that  our  eyes  may  be 
opened.  34  And  Je- 
sus, being  moved  with 
compassion,  touched 
their  eyes;  and 
straightway  they  re- 
ceived their  sight, 
and  followed  him. 


Mark   10  :  46-52 

46  And  they  come 
to  Jericho :  and  as  he 
went  out  from  Jeri- 
cho, with  his  disci- 
ples and  a  great 
multitude,  the  son  of 
Timasus,  Bartimseus, 
a  blind  beggar,  was 
sitting  by  the  way 
side.  47  And  when 
he  heard  that  it  was 
Jesus  the  Nazarene, 
he  began  to  cry  out, 
and  say,  Jesus,  thou 
son  of  David,  have 
mercy  on  me.  48 
And  many  rebuked 
him,  that  he  should 
hold  his  peace:  but 
he  cried  out  the  more 
a  great  deal,  Thou 
son  of  David,  have 
mercy  on  me.  49 
And  Jesus  stood  still, 
and  said,  Call  ye  him. 
And  they  call  the 
blind  man,  saying 
unto  him,  Be  of  good 
cheer:  rise,  he  calleth 
thee.  50  And  he, 
casting  away  his  gar- 
ment, sprang  up,  and 
came  to  Jesus.  51 
And  Jesus  answered 
him,  and  said,  What 


Luke  18  :  35-43 
35  And  it  came  to 
pass,  as  he  drew  nigh 
unto  Jericho,  a  cer- 
tain blind  man  sat  by 
the  way  side  begging : 
36  and  hearing  a 
multitude  going  by, 
he  inquired  what  this 
meant.  37  And  they 
told  him,  that  Jesus 
of  Nazareth  passeth 
by.  38  And  he  cried, 
saying,  Jesus,  thou 
son  of  David,  have 
mercy  on  me.  39 
And  they  that  went 
before  rebuked  him, 
that  he  should  hold 
his  peace :  but  he 
cried  out  the  more  a 
great  deal,  Thou  son 
of  David,  have  mercy 
on  me.  40  And  Je- 
sus stood,  and  com- 
manded him  to  be 
brought  unto  him : 
and  when  he  was 
come  near,  he  asked 
him,  41  What  wilt 
thou  that  I  should  do 
unto  thee?  And  he 
said,  Lord,  that  I 
may  receive  my  sight. 
42  And  Jesus  said 
unto  him,  Receive  thy 

91 


92 


PASSION  WEEK 


Mark 

wilt  thou  that  I 
should  do  unto  thee? 
blind  man 
him,  Rab- 
I  may  re- 
sight.  52 
said  unto 


And    the 
said   unto 
boni,  that 
ceive    my 
And  Jesus 


him,  Go  thy  way;  thy 
faith  hath  made  thee 
whole.  And  straight- 
way he  received  his 
sight,  and  followed 
him  in  the  way. 


Luke 

sight:  thy  faith  hatli 
made  thee  whole. 
43  And  immediately 
he  received  his  sight, 
and  followed  him, 
glorifying  God :  and 
all  the  people,  when 
they  saw  it,  gave 
praise  unto  God. 


2.  FRIDAY:   Visit  to  Zacchaeus 

Luke  19  :  i-io 

I  And  he  entered  and  was  passing  through  Jericho.  2  And  behold, 
a  man  called  by  name  Zacchaeus;  and  he  was  a  chief  publican,  and  he 
was  rich.  3  And  he  sought  to  see  Jesus  who  he  was;  and  could  not 
for  the  crowd,  because  he  was  little  of  stature.  4  And  he  ran  on 
before,  and  climbed  up  into  a  sycomore  tree  to  see  him :  for  he  was 
to  pass  that  way.  5  And  when  Jesus  came  to  the  place,  he  looked  up, 
and  said  unto  him,  Zacchaeus,  make  haste,  and  come  down;  for  to-day 
I  must  abide  at  thy  house.  6  And  he  made  haste,  and  came  down,  and 
received  him  joyfully.  7  And  when  they  saw  it,  they  all  murmured, 
saying,  He  is  gone  in  to  lodge  with  a  man  that  is  a  sinner.  8  And 
Zacchaeus  stood,  and  said  unto  the  Lord,  Behold,  Lord,  the  half  of  my 
goods  I  give  to  the  poor;  and  if  I  have  wrongfully  exacted  aught  of 
any  man,  I  restore  fourfold.  9  And  Jesus  said  unto  him,  To-day  is 
salvation  come  to  this  house,  forasmuch  as  he  also  is  a  son  of 
Abraham.  10  For  the  Son  of  man  came  to  seek  and  to  save  that 
which  was  lost. 

3.  FRIDAY:  Parable  of  the  Minae 

Luke  19  :  11-28 

II  And  as  they  heard  these  things,  he  added  and  spake  a  parable, 
because  he  was  nigh  to  Jerusalem,  and  because  they  supposed  that  the 
kingdom  of  God  was  immediately  to  appear.  12  He  said  therefore,  A 
certain  nobleman  went  into  a  far  country,  to  receive  for  himself  a 
kingdom,  and  to  return.  13  And  he  called  ten  servants  of  his,  and 
gave  them  ten  pounds,  and  said  unto  them,  Trade  ye  herewith  till  I 
come.  14  But  his  citizens  hated  him,  and  sent  an  ambassage  after  him, 
saying,  We  will  not  that  this  man  reign  over  us.     15  And  it  came  to 


HARMONY  93 


Luke 
pass,  when  he  was  come  back  again,  having  received  the  kingdom,  that 
he  commanded  these  servants,  unto  whom  he  had  given  the  money, 
to  be  called  to  him,  that  he  might  know  what  they  had  gained  by 
trading.  i6  And  the  first  came  before  him,  saying,  Lord,  thy  pound 
hath  made  ten  pounds  more.  17  And  he  said  unto  him.  Well  done, 
thou  good  servant:  because  thou  wast  found  faithful  in  a  very  little, 
have  thou  authority  over  ten  cities.  18  And  the  second  came,  saying, 
Thy  pound.  Lord,  hath  made  five  pounds.  19  And  he  said  unto  him 
also.  Be  thou  also  over  five  cities.  20  And  another  came,  saying.  Lord, 
behold,  here  is  thy  pound,  which  I  kept  laid  up  in  a  napkin:  21  for  I 
feared  thee,  because  thou  art  an  austere  man :  thou  takest  up  that  which 
thou  layedst  not  down,  and  reapest  that  which  thou  didst  not  sow. 
22  He  saith  unto  him.  Out  of  thine  own  mouth  will  I  judge  thee,  thou 
wicked  servant.  Thou  knewest  that  I  am  an  austere  man,  taking  up 
that  which  I  laid  not  down,  and  reaping  that  which  I  did  not  sow ;  23 
then  wherefore  gavest  thou  not  my  money  into  the  bank,  and  I  at  my 
coming  should  have  required  it  with  interest?  24  And  he  said  unto 
them  that  stood  by.  Take  away  from  him  the  pound,  and  give  it  unto 
him  that  hath  the  ten  pounds.  25  And  they  said  unto  him.  Lord,  he 
hath  ten  pounds.  26  I  say  unto  you,  that  unto  every  one  that  hath 
shall  be  given;  but  from  him  that  hath  not,  even  that  which  he  hath 
shall  be  taken  away  from  him.  27  But  these  mine  enemies,  that  would 
not  that  I  should  reign  over  them,  bring  hither,  and  slay  them  before 
rne. 

28  And  when  he  had  thus  spoken,  he  went  on  before,  going  up  to 
Jerusalem. 

4.  FRIDAY  EVENING:  Anointing  of  Jesus  by  Mary  of  Bethany 

John  ii  :  55  to  12  :  11 

55  Now  the  passover  of  the  Jews  was  at  hand:  and  many  went 
up  to  Jerusalem  out  of  the  country  before  the  passover,  to  purify  them- 
selves. 56  They  sought  therefore  for  Jesus,  and  spake  one  with 
another,  as  they  stood  in  the  temple,  What  think  ye?  That  he  will 
not  come  to  the  feast?  57  Now  the  chief  priests  and  the  Pharisees  had 
given  commandment,  that,  if  any  man  knew  where  he  was,  he  should 
show  it,   that  they  might  take  him. 

I  Jesus  therefore  six  days  before  the  passover  came  to  Bethany, 
where  Lazarus  was,  whom  Jesus  raised  from  the  dead.  2  So'  they 
made  him  a  supper  there:  and  Martha  served;  but  Lazarus  was  one 
of  them  that  sat  at  meat  with  him.  3  Mary  therefore  took  a  pound 
of  ointment  of  pure  nard,  very  precious,  and  anointed  the  feet  of 
Jesus,  and  wiped  his  feet  with  her  hair:  and  the  house  was  filled  with 
the  odor  of  the  ointment.  4  But  Judas  Iscariot,  one  of  his  disciples, 
that  should  betray  him,  saith,  5  Whv  was  not  this  ointment  sold  for 


94 


PASSION  WEEK 


John 

three  hundred  shillings,  and  given  to  the  poor?  6  Now  this  he  said, 
not  because  he  cared  for  the  poor;  but  because  he  was  a  thief,  and 
having  the  bag  took  away  what  was  put  therein.  7  Jesus  therefore 
said,  Suffer  her  to  keep  it  against  the  day  of  my  burying.  8  For  the 
poor  ye  have  always  with  you;  but  me  ye  have  not  always. 

9  The  common  people  therefore  of  the  Jews  learned  that  he  was 
there :  and  they  came,  not  for  Jesus'  sake  only,  but  that  they  might  see 
Lazarus  also,  whom  he  had  raised  from  the  dead.  10  But  the  chief 
priests  took  counsel  that  they  might  put  Lazarus  also  to  death;  11 
because  that  by  reason  of  him  many  of  the  Jews  went  away,  and 
believed  on  Jesus. 


PASSION  WEEK 


5.  SATURDAY:  The  Public  Entry 


Matt.  21  :  i-ii 
I  And  vhen  they  drew  nigh 
unto  Jerusalem,  and  came  unto 
Bethphage,  unto  the  mount  of 
Olives,  then  Jesus  sent  two  dis- 
ciples, 2  saying  unto  them,  Go  into 
the  village  that  is  over  against 
you,  and  straightway  ye  shall  find 
an  ass  tied,  and  a  colt  with  her: 
loose  them,  and  bring  them  unto 
me.  3  And  if  any  one  say  aught 
unto  you,  ye  shall  say.  The  Lord 
hath  need  of  them;  and  straight- 
way he  will  send  them.  4  Now 
this  is  come  to  pass,  that  it  might 
be  fulfilled  which  was  spoken 
through   the  prophet,   saying, 

5  Tell  ye  the  daughter  of  Zion, 
Behold,  thy  King  cometh  unto 

thee. 
Meek,  and  riding  upon  an  ass, 
And  upon  a  colt  the  foal  of  an 

ass. 

6  And  the  disciples  went,  and  did 
even  as  Jesus  appointed  them,  7 
and  brought  the  ass,  and  the  colt, 
and  put  on  them  their  garments; 


Mark  ii  :  i-ii 

I  And  when  they  draw  nigh 
unto  Jerusalem,  unto  Bethphage 
and  Bethany,  at  the  mount  of 
Olives,  he  sendeth  two  of  his 
disciples,  2  and  saith  unto  them, 
Go  your  way  into  the  village 
that  is  over  against  you:  and 
straightway  as  ye  enter  into  it,  ye 
shall  find  a  colt  tied,  whereon  no 
man  ever  yet  sat;  loose  him,  and 
bring  him.  3  And  if  any  one  say 
unto  you.  Why  do  ye  this  ?  say  ye, 
The  Lord  hath  need  of  him;  and 
straightway  he  will  send  him  back 
hither.  4  And  they  went  away, 
and  found  a  colt  tied  at  the  door 
without  in  the  open  street;  and 
they  loose  him.  5  And  certain  of 
them  that  stood  there  said  unto 
them.  What  do  ye,  loosing  the 
colt?  6  And  they  said  unto  them 
even  as  Jesus  had  said :  and  they 
let  them  go.  7  And  they  bring 
the  colt  unto  Jesus,  and  cast  on 
him  their  garments ;  and  he  sat 
upon   him,     6  And   many   spread 


HARMONY 


95 


Luke  19  :  29-44 

29  And  it  came  to  pass,  when 
he  drew  nigh  unto  Bethphage  and 
Bethany,  at  the  mount  that  is 
called  Olivet,  he  sent  two  of  the 
disciples,  30  saying,  Go  your  way 
into  the  village  over  against  yon; 
in  which  as  ye  enter  ye  shall  find 
a  colt  tied,  whereon  no  man  ever 
yet  sat :  loose  him,  and  bring  him. 

31  And  if  any  one  ask  you,  Why 
do  ye  loose  him?  thus  shall  ye 
say,  The  Lord  hath  need  of  him. 

32  And  they  that  were  sent  went 
away,  and  found  even  as  he  had 
said  unto  them.  2i3  And  as  they 
were  loosing  the  colt,  the  owners 
thereof  said  unto  them,  Why  loose 
ye  the  colt?  34  And  they  said, 
The  Lord  hath  need  of  him.  35 
And  they  brought  him  to  Jesus : 
and  they  threw  their  garments 
upon  the  colt,  and  set  Jesus  there- 
on. 36  And  as  he  went,  they 
spread  their  garments  in  the  way. 
2,7  And  as  he  was  now  drawing 
nigh,  even  at  the  descent  of  the 


John   12  :  12-19 

12  On  the  morrow  a  great 
multitude  that  had  come  to  the 
feast,  when  they  heard  that  Jesus 
was  coming  to  Jerusalem,  13  took 
the  branches  of  the  palm  trees, 
and  went  forth  to  meet  him,  and 
cried  out,  Hosanna :  Blessed  is  he 
that  Cometh  in  the  name  of  the 
Lord,  even  the  King  of  Israel.  14 
And  Jesus,  having  found  a  young 
ass,  sat  thereon ;  as  it  is  written, 
15  Fear  not,  daughter  of  Zion : 
behold,  thy  King  cometh,  sitting 
on  an  ass's  colt.  16  These  things 
understood  not  his  disciples  at 
the  first :  but  when  Jesus  was 
glorified,  then  remembered  they 
that  these  things  were  written  of 
him,  and  that  they  had  done  these 
things  unto  him.  17  The  multi- 
tude therefore  that  was  with  him 
when  he  called  Lazarus  out  of 
the  tomb,  and  raised  him  from 
the  dead,  bare  witness.  18  For 
this  cause  also  the  multitude  went 
and  met  him,  for  that  they  heard 


96 


PASSION  WEEK 


Matthew 

and  he  sat  thereon.  8  And  the 
most  part  of  the  multitude  spread 
their  garments  in  the  way;  and 
others  cut  branches  from  the 
trees,  and  spread  them  in  the  way. 
9  And  the  multitudes  that  went 
before  him,  and  that  followed, 
cried,  saying,  Hosanna  to  the  son 
of  David:  Blessed  is  he  that 
Cometh  in  the  name  of  the  Lord ; 
Hosanna  in  the  highest.  lo  And 
when  he  was  come  into  Jerusalem, 
all  the  city  was  stirred,  saying, 
Who  is  this?  ii  And  the  multi- 
tudes said.  This  is  the  prophet, 
Jesus,  from  Nazareth  of  Galilee. 


Mark 

their  garments  upon  the  way;  and 
others  branches,  which  they  had 
cut  from  the  fields.  9  And  they 
that  went  before,  and  they  that 
followed,  cried,  Hosanna;  Blessed 
is  he  that  cometh  in  the  name  of 
the  Lord:  lo  Blessed  is  the  king- 
dom that  cometh,  the  kingdom  of 
our  father  David :  Hosanna  in  the 
highest. 

II  And  he  entered  into  Jeru- 
salem, into  the  temple;  and  when 
he  had  looked  round  about  upon 
all  things,  it  being  now  eventide, 
he  went  out  unto  Bethany  with  the 
twelve. 


6.  SATURDAY:  Greeks  Seeking  Jesus 

John   12  :  20-36 

20  Now  there  were  certain  Greeks  among  those  that  went  up  to  worship 
at  the  feast:  21  these  therefore  came  to  Philip,  who  was  of  Beth- 
saida  of  Galilee,  and  asked  him,  saying,  Sir,  we  would  see  Jesus.  22 
Philip  cometh  and  telleth  Andrew:  Andrew  cometh,  and  Philip,  and 
they  tell  Jesus.  23  And  Jesus  answereth  them,  saying.  The  hour  is 
come,  that  the  Son  of  man  should  be  glorified.  24  Verily,  verily, 
I  say  unto  you,  Except  a  grain  of  wheat  fall  into  the  earth  and  die, 
it  abideth  by  itself  alone ;  but  if  it  die,  it  beareth  much  fruit.  25  He 
that  loveth  his  life  loseth  it;  and  he  that  hateth  his  life  in  this  world 
shall  keep  it  unto  life  eternal.  26  If  any  man  serve  me,  let  him 
follow  me;  and  where  I  am,  there  shall  also  my  servant  be:  if  any 

(Continued  on  page  98.) 


HARMONY 


97 


Luke 
mount  of  Olives,  the  whole  multi- 
tude of  the  disciples  began  to  re- 
joice and  praise  God  with  a  loud 
voice  for  all  the  mighty  works 
which  they  had  seen;  38  saying, 
Blessed  is  the  King  that  cometh 
in  the  name  of  the  Lord :  peace  in 
heaven,  and  glory  in  the  highest. 
39  And  some  of  the  Pharisees 
from  the  multitude  said  unto  him, 
Teacher,  rebuke  thy  disciples.  40 
And  he  answered  and  said,  I  tell 
you  that,  if  these  shall  hold  their 
peace,  the  stones  will  cry  out. 

41  And  when  he  drew  nigh,  he 
saw  the  city  and  wept  over  it,  42 
saying,  If  thou  hadst  known  in 
this  day,  even  thou,  the  things 
which  belong  unto  peace !  but  now 
they  are  hid  from  thine  eyes.  43 
For  the  days  shall  come  upon  thee, 
when  thine  enemies  shall  cast  up  a 
bank  about  thee,  and  compass  thee 
round,  and  keep  thee  in  on  every 
side,  44  and  shall  dash  thee  to  the 
ground,  and  thy  children  within 
thee;  and  they  shall  not  leave 
in  thee  one  stone  upon  another; 
because  thou  knewest  not  the  time 
of  thy  visitation. 


John 
that  he  had  done  this  sign.  19 
The  Pharisees  therefore  said 
among  themselves.  Behold  how  ye 
prevail  nothing;  lo,  the  world  is 
gone  after   him. 


98  PASSION  WEEK 


John 

man  serve  me,  him  will  the  Father  honor.  27  Now  is  my  soul 
troubled;  and  what  shall  I  say?  Father,  save  me  from  this  hour. 
But  for  this  cause  came  I  unto  this  hour.  28  Father,  glorify  thy  name. 
There  came  therefore  a  voice  out  of  heaven,  saying,  I  have  both 
glorified  it,  and  will  glorify  it  again.  29  The  multitude  therefore,  that 
stood  by,  and  heard  it,  said  that  it  had  thundered :  others  said,  An 
angel  hath  spoken  to  him.  30  Jesus  answered  and  said,  This  voice 
hath  not  come  for  my  sake,  but  for  your  sakes.  31  Now  is  the 
judgment  of  this  world:  now  shall  the  prince  of  this  world  be  cast 
out.  32  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men 
unto  myself.  23  But  this  he  said,  signifying  by  what  manner  of  death 
he  should  die.  34  The  multitude  therefore  answered  him,  We  have 
heard  out  of  the  law  that  the  Christ  abideth  for  ever:  and  how 
sayest  thou.  The  Son  of  man  must  be  lifted  up?  who  is  this  Son  of 
man?  35  Jesus  therefore  said  unto  them,  Yet  a  little  while  is  the  light 
among  you.  Walk  while  ye  have  the  light,  that  darkness  overtake  you 
not:  and  he  that  walketh  in  the  darkness  knoweth  not  whither  he 
goeth.  36  While  ye  have  the  light,  believe  on  the  light,  that  ye  may 
become  sons  of  light. 

7.  SATURDAY:  The  Jews'  Rejection  of  Jesus 

John  12  :  37-50 

27  But  though  he  had  done  so  many  signs  before  them,  yet  they 
believed  not  on  him :  38  that  the  word  of  Isaiah  the  prophet  might  be 
fulfilled,  which  he  spake. 

Lord,   who  hath  beHeved  our  report? 

And  to  whom  hath  the  arm  of  the  Lord  been  revealed? 

39  For  this  cause  they  could  not  believe,  for  that  Isaiah  said  again, 

40  He  hath  blinded  their  eyes,  and  he  hardened  their  heart; 

Lest  they  should  see  with  their  eyes,  and  perceive  with  their  heart, 

And  should  turn. 

And  I  should  heal  them. 

41  These  things  said  Isaiah,  because  he  saw  his  glory;  and  he  spake 
of  him.  42  Nevertheless  even  of  the  rulers  many  believed  on  him ;  but 
because  of  the  Pharisees  they  did  not  confess  it,  lest  they  should  be 
put  out  of  the  synagogue:  43  for  they  loved  the  glory  that  is  of  men 
more  than  the  glory  that  is  of  God. 

44  And  Jesus  cried  and  said.  He  that  believeth  on  me,  believeth 
not  on  me,  but  on  him  that  sent  me.  45  And  he  that  beholdeth  me 
beholdeth  him  that  sent  me.  46  I  am  come  a  light  into  the  world, 
that  whosoever  believeth  on  me  may  not  abide  in  the  darkness.  47 
And  if  any  man  hear  my  sayings,  and  keep  them  not,  I  judge  him  not: 
for  I  came  not  to  judge  the  world,  but  to  save  the  world.  48  He 
that    rejecteth    me,    and    receiveth    not    my    sayings,    hath    one    that 


HARMONY 


99 


John 

judgeth  him:  the  word  that  I  spake,  the  same  shall  judge  him  in  the 
last  day.  49  For  I  spake  not  from  myself;  but  the  Father  that  sent 
me,  he  hath  given  me  a  commandment,  what  I  should  say,  and  what  I 
should  speak.  50  And  I  know  that  his  commandment  is  life  eternal; 
the  things  therefore  which  I  speak,  even  as  the  Father  hath  said  unto 
me,  so  I  speak. 


8.  SUNDAY:  Blighting  of  the  Fig  Tree 


Matt.  21  :  18,  19 

18  Now  in  the  morning  as  he 
returned  to  the  city,  he  hungered. 
19  And  seeing  a  fig  tree  by  the 
way  side,  he  came  to  it,  and  found 
nothing  thereon,  but  leaves  only; 
and  he  saith  unto  it.  Let  there 
be  no  fruit  from  thee  hencefor- 
ward for  ever.  And  immediately 
the   fig   tree   withered   away. 


Mark  ii  :  12-14 

12  And  on  the  morrow,  when 
they  were  come  out  from  Bethany, 
he  hungered.  13  And  seeing  a 
fig  tree  afar  off  having  leaves,  he 
came,  if  haply  he  might  find  any- 
thing thereon:  and  when  he  came 
to  it,  he  found  nothing  but  leaves ; 
for  it  was  not  the  season  of  figs. 
14  And  he  answered  and  said  unto 
it.  No  man  eat  fruit  from  thee 
henceforward  for  ever.  And  his 
disciples  heard  it. 


9.  SUNDAY:   Cleansing  of  the  Temple 


Matt.  21  :  12-17 

12  And  Jesus  en- 
tered into  the  temple 
of  God,  and  cast  out 
all  them  that  sold  and 
bought  in  the  tem- 
ple, and  overthrew  the 
tables  of  the  money- 
changers, and  the 
them  that 
doves ;  13 
saith  unto 
is  written, 
be 
of 


seats    of 

sold    the 

and     he 

them.    It 

My    house    shall 

called     a     house 


prayer:  but  ye  make 
it  a  den  of  robbers. 
14  And  the  blind  and 


Mark  ii  :  15-19 
15  And  they  come 
to  Jerusalem :  and  he 
entered  into  the 
temple,  and  began  to 
cast  out  them  that 
sold  and  them  that 
bought  in  the  temple, 
and  overthrew  the 
tables  of  the  money- 
changers, and  the 
seats  of  them  that 
sold  the  doves ;  16 
and  he  would  not 
suffer  that  any  man 
should  carry  a  vessel 
through  the  temple. 
17    And     he     taught, 


Luke   19  :  45-48 

45  And  he  entered 
into  the  temple,  and 
began  to  cast  out 
them  that  sold,  46  say- 
ing unto  them.  It  is 
written.  And  my  house 
shall  be  a  house  of 
prayer:  but  ye  have 
made  it  a  den  of  rob- 
bers. 

47  And  he  was 
teaching  daily  in  the 
temple.  But  the  chief 
priests  and  the  scribes 
and  the  principal  men 
of  the  people  sought 
to    destroy    him :    48 


100 


PASSION  WEEK 


Matthew 

the  lame  came  to  him 
in  the  temple;  and  he 
healed  them.  15  But 
when  the  chief  priests 
and  the  scribes  saw 
the  wonderful  things 
that  he  did,  and  the 
children  that  were 
crying  in  the  temple 
and  saying,  Hosanna 
to  the  son  of  David; 
they  were  moved  with 
indignation,  16  and 
said  unto  him,  Hear- 
est  thou  what  these 
are  saying?  And  Je- 
sus saith  unto  them, 
Yea:  did  ye  never 
read.  Out  of  the 
mouth  of  babes  and 
sucklings  thou  hast 
perfected  praise?  17 
And  he  left  them, 
and  went  forth  out 
of  the  city  to  Beth- 
any, and  lodged  there. 


Mark 

and  said  unto  them, 
Is  it  not  written.  My 
house  shall  be  called 
a  house  of  prayer  for 
all  the  nations?  but 
ye  have  made  it  a 
den  of  robbers.  18 
And  the  chief  priests 
and  the  scribes  heard 
it,  and  sought  how 
they  might  destroy 
him:  for  they  feared 
him,  for  all  the  mul- 
titude was  astonished 
at  his  teaching. 

19  And  every  eve- 
ning he  went  forth 
out  of   the  city. 


Luke 

and  they  could  not 
find  what  they  might 
do;  for  the  people  all 
hung  upon  him, 
listening. 


10.  MONDAY:  The  Fig  Tree  Withered 


Matt.  21  :  20-22 
20  And  when  the  disciples  saw 
it,  they  marvelled,  saying,  How 
did  the  fig  tree  immediately  wither 
away?  21  And  Jesus  answered 
and  said  unto  them,  Verily  I  say 
unto  you.  If  ye  have  faith,  and 
doubt  not,  ye  shall  not  only  do 
what  is  done  to  the  fig  tree,  but 
even  if  ye  shall  say  unto  this 
mountain,  Be  thou  taken  up  and 
cast  into  the  sea,  it  shall  be  done. 
22  And  all  things,  whatsoever  ye 
shall  ask  in  prayer,  believing,  ye 
shall   receive. 


Mark  ii  :  20-25 
20  And  as  they  passed  by  in  the 
morning,  they  saw  the  fig  tree 
withered  away  from  the  roots. 
21  And  Peter  calling  to  remem- 
brance saith  unto  him,  Rabbi,  be- 
hold, the  fig  tree  which  thou 
cursedst  is  withered  away.  22  And 
Jesus  answering  saith  unto  them, 
Have  faith  in  God.  23  Verily  I 
say  unto  you,  Whosoever  shall 
say  unto  this  mountain.  Be  thou 
taken  up  and  cast  into  the  sea; 
and  shall  not  doubt  in  his  heart, 
but    shall    believe    that    what    he 


HARMONY 


lOl 


Mark 

saitli  Cometh  to  pass;  he  shall 
have  it.  24  Therefore  I  say  unto 
you,  All  things  whatsoever  ye 
pray  and  ask  for,  believe  that  ye 
receive  tliem,  and  ye  shall  have 
them.  25  And  whensoever  ye 
stand  praying,  forgive,  if  ye  have 
aught  against  any  one;  that  your 
Father  also  who  is  in  heaven  may 
forgive   you   your   trespasses. 


II.  MONDAY:  Jesus'  Authority  Challenged 


Matt.  21  :  23-27 

22  And  when  he 
was  come  into  the 
temple,  the  chief 
priests  and  the  elders 
of  the  people  came 
unto  him  as  he  was 
teaching,  and  said.  By 
what  authority  doest 
thou  these  things? 
and  who  gave  thee 
this  authority  ?  24 
And  Jesus  answered, 
and  said  unto  them,  I 
also  will  ask  you  one 
question,  which  if  ye 
tell  me,  I  likewise 
will  tell  you  by  what 
authority  I  do  these 
things.  25  The  bap- 
tism of  John,  whence 
was  it?  from  heaven 
or  from  men?  And 
they  reasoned  with 
themselves,  saying, 
If  we  shall  say,  From 
heaven;  he  will  say 
unto  us.  Why  then 
did  ye  not  believe 
him?  26  But  if  we 
shall  say.  From  men; 


Mark  ii  :  27-33 

27  And  they  come 
again  to  Jerusalem : 
and  as  he  was  walk- 
ing in  the  temple, 
there  come  to  him 
the  chief  priests,  and 
the  scribes,  and  the 
elders;  28  and  they 
said  unto  him.  By 
what  authority  doest 
thou  these  things?  or 
who  gave  thee  this 
authority  to  do  these 
things?  29  And  Je- 
sus said  unto  them,  I 
will  ask  of  you  one 
question,  and  answer 
me,  and  I  will  tell 
you  by  what  au- 
thority I  do  these 
things.  30  The  bap- 
tism of  John,  was  it 
from  heaven,  or  from 
men?  answer  me.  31 
And  they  reasoned 
with  themselves,  say- 
ing, If  we  shall  say, 
From  heaven;  he  will 
say,  Why  then  did  ye 
not  believe  him?     32 


Luke  20  :  1-8 

I  And  it  came  to 
pass,  on  one  of  the 
days,  as  he  was 
teaching  the  people 
in  the  temple,  and 
preaching  the  gospel, 
there  came  upon  him 
the  chief  priests  and 
the  scribes  with  the 
elders;  2  and  they 
spake,  saying  unto 
him,  Tell  us :  By  what 
authority  doest  thou 
these  things?  or  who 
is  he  that  gave  thee 
this  authority?  3  And 
he  answered  and  said 
unto  them,  I  also  will 
ask  you  a  question; 
and  tell  me:  4  The 
baptism  of  John,  was 
it  from  heaven,  or 
from  men?  5  And 
they  reasoned  with 
themselves,  saying,  If 
we  shall  say,  From 
heaven;  he  will  say. 
Why  did  ye  not  be- 
lieve him?  6  But  if 
we    shall    say.    From 


102 


PASSION  WEEK 


Matthew 

we  fear  the  multi- 
tude; for  all  hold 
John  as  a  prophet. 
27  And  they  an- 
swered Jesus,  and 
said,  We  know  not. 
He  also  said  unto 
them,  Neither  tell  I 
you  by  what  authority 
I  do  these  things. 


Mark 

But  should  we  say, 
From  me  n — t  hey 
feared  the  people :  for 
all  verily  held  John 
to  be  a  prophet.  33 
And  they  answered 
Jesus  and  say.  We 
know  not.  And  Jesus 
saith  unto  them, 
Neither  tell  I  you  by 
what  authority  I  do 
these  things. 


Luke 

men;  all  the  people 
will  stone  us:  for 
they  are  persuaded 
that  John  was  a 
prophet.  7  And  they 
answered,  that  they 
knew  not  whence  it 
was.  8  And  Jesus 
said  unto  them. 
Neither  tell  I  you  by 
what  authority  I  do 
these  things. 


12.  MONDAY:  Three  Parables  of  Warning 


Matt.  21 :28  to  22:14 

28  But  what  think 
ye?  A  man  had  two 
sons;  and  he  came  to 
the  first,  and  said. 
Son,  go  work  to-day 
in  the  vineyard.  29 
And  he  answered  and 
said,  I  will  not:  but 
afterward  he  repented 
himself,  and  went.  30 
And  he  came  to  the 
second,  and  said  like- 
wise. And  he  an- 
swered and  said,  I  go, 
sir:  and  went  not.  31 
Which  of  the  two  did 
the  will  of  his  father? 
They  say,  The  first. 
Jesus  saith  unto  them, 
Verily  I  say  unto  you, 
that  the  publicans  and 
the  harlots  go  into 
the  kingdom  of  God 
before  you.  32  For 
John  came  unto  you 
in  the  way  of  right- 
eousness, and  ye  be- 
lieved him  not;  but 
the  publicans  and  the 


Mark  12  :  1-12 
I  And  he  began  to 
speak  unto  them  in 
parables.  A  man 
planted  a  vineyard, 
and  set  a  hedge  about 
it,  and  digged  a  pit 
for  the  winepress,  and 
built  a  tower,  and 
let  it  out  to  husband- 
men, and  went  into 
another  country.  2 
And  at  the  season  he 
sent  to  the  husband- 
men a  servant,  that 
he  might  receive  from 
the  husbandmen  of 
the  fruits  of  the  vine- 
yard. 3  And  they  took 
him,  and  beat  him, 
and  sent  him  away 
empty.  4  And  again 
he  sent  unto  them  an- 
other  servant ;  and 
him  they  wounded 
in  the  head,  and 
h  a  n  died  shamefully. 
5  And  he  sent  an- 
other; and  him  they 
killed :     and     many 


Luke  20  :  9-19 
9  And  he  began  to 
speak  unto  the  people 
this  parable:  A  man 
planted  a  vineyard, 
and  let  it  out  to  hus- 
bandmen, and  went 
into  another  country 
for  a  long  time.  10 
And  at  the  season  he 
sent  unto  the  hus- 
bandmen a  servant, 
that  they  should  give 
him  of  the  fruit  of 
the  vineyard:  but  the 
husbandmen  beat  him, 
and  sent  him  away 
empty.  11  And  he 
sent  yet  another  serv- 
ant: and  him  also 
they  beat,  and  handled 
him  shamefully,  and 
sent  him  away  empty. 
12  And  he  sent  yet  a 
third :  and  him  also 
they  wounded,  and 
cast  him  forth.  13 
And  the  lord  of  the 
vineyard  said,  What 
shall    I    do?      I    will 


HARMONY 


103 


Matthew 
harlots  believed  him: 
and  ye,  when  ye  saw 
it,  did  not  even  re- 
pent yourselves  after- 
ward, that  ye  might 
believe   him. 

Z3  Hear  another 
parable:  There  was  a 
man  that  was  a  house- 
holder, who  planted  a 
vineyard,  and  set  a 
hedge  about  it,  and 
digged  a  wine- 
press  in  it,  and  built 
a  tower,  and  let  it  out 
to  husbandmen,  and 
went  into  another 
country.  34  And 
when  the  season  of 
the  fruits  drew  near, 
he  sent  his  servants 
to  the  husbandmen, 
to  receive   his   fruits. 

35  And  the  husband- 
men took  his  serv- 
ants, and  beat  one, 
and  killed  another, 
and    stoned    another, 

36  Again,  he  sent 
other  servants  more 
than  the  first:  and 
they  did  unto  them  in 
like  manner.  2>7  But 
afterward  he  sent 
unto  them  his  son, 
saying.  They  will 
reverence  my  son.  38 
But  the  husbandmen, 
when  they  saw  the 
son,  said  among  them- 
selves, This  is  the 
heir;  come,  let  us  kill 
him,  and  take  his  in- 
heritance. 39  And 
they    took    him,    and 


Mark 
others;  beating  some, 
and  killing  some.  6 
He  had  yet  one,  a  be- 
loved son :  he  sent 
him  last  unto  them, 
saying,  They  will 
reverence  my  son.  7 
But  those  husband- 
men said  among  them- 
selves, This  is  the 
heir;  come,  let  us  kill 
him,  and  the  inherit- 
ance shall  be  ours.  8 
And  they  took  him, 
and  killed  him,  and 
cast  him  forth  out  of 
the  vineyard.  9  What 
therefore  will  the  lord 
of  the  vineyard  do? 
he  will  come  and  des- 
troy the  husbandmen, 
and  Mrill  give  the 
vineyard  unto  others. 

10  Have  ye  not  read 
even    this    scripture : 

The  stone  which 
the  builders  re- 
jected. 

The  same  was 
made  the  head 
of  the  corner; 

11  This  was  from  the 

Lord, 
And  it  is  marvel- 
lous in  our  eyes? 

12  And  they  sought  to 
lay  hold  on  him;  and 
they  feared  the  multi- 
tude; for  they  per- 
ceived that  he  spake 
the  parable  against 
them:  and  they  left 
him,  and  went  away. 


Luke 

send  my  beloved  son; 
it  may  be  they  will 
reverence  him.  14 
But  when  the  hus- 
bandmen saw  him, 
they  reasoned  one 
with  another,  saying. 
This  is  the  heir;  let 
us  kill  him,  that  the 
inheritance  may  be 
ours.  15  And  they 
cast  him  forth  out  of 
the  vineyard,  and 
killed  him.  What 
therefore  will  the  lord 
of  the  vineyard  do 
unto  them?  16  He 
will  come  and  destroy 
these  husbandmen, 
and  will  give  the 
vineyard  unto  others. 
And  when  they  heard 
it,  they  said,  God  for- 
bid. 17  But  he  looked 
upon  them,  and  said, 
What  then  is  this 
that   is   written, 

The    stone    which 
the   builders   re- 
jected. 
The     same     was 
made    the    head 
of  the  corner? 
18     Every    one    that 
falleth   on  that   stone 
shall    be    broken    to 
pieces;  but  on  whom- 
soever it  shall  fall,  it 
will    scatter    him    as 
dust. 

19  And  the  scribes 
and  the  chief  priests 
sought  to  lay  hands 
on  him  in  that  very 
hour;  and  they  feared 


104  PASSION  WEEK 


Matthew 

cast  him  forth  out  of 
the  vineyard,  and 
killed  him.  40  When 
therefore  the  lord  of 


Luke 

the  people:  for  they 
perceived  that  he 
spake  this  parable 
against  them. 


the  vineyard  shall  come,  what  will  he  do  unto  those  husbandmen?  41 
They  say  unto  him,  He  will  miserably  destroy  those  miserable  men, 
and  will  let  out  the  vineyard  unto  other  husbandmen,  who  shall  render 
him  the  fruits  in  their  seasons.  42  Jesus  saith  unto  them,  Did  ye 
never  read  in  the  scriptures. 

The  stone  which  the  builders  rejected. 

The  same  was  made  the  head  of  the  corner; 

This  was   from  the  Lord, 

And  it  is  marvellous  in  our  eyes? 
43  Therefore  say  I  unto  you,  The  kingdom  of  God  shall  be  taken 
away  from  you,  and  shall  be  given  to  a  nation  bringing  forth  the 
fruits  thereof.  44  And  he  that  falleth  on  this  stone  shall  be  broken 
to  pieces:  but  on  whomsoever  it  shall  fall,  it  will  scatter  him  as  dust. 
45  And  when  the  chief  priests  and  the  Pharisees  heard  his  parables, 
they  perceived  that  he  spake  of  them.  46  And  when  they  sought  to 
lay  hold  on  him,  they  feared  the  multitudes,  because  they  took  him 
for  a  prophet. 

22  :  I  And  Jesus  answered  and  spake  again  in  parables  unto  them, 
saying,  2  The  kingdom  of  heaven  is  likened  unto  a  certain  king, 
who  made  a  marriage  feast  for  his  son,  3  and  sent  forth  his  servants 
to  call  them  that  were  bidden  to  the  marriage  feast:  and  they  would 
not  come.  4  Again  he  sent  forth  other  servants,  saying.  Tell  them 
that  are  bidden,  Behold,  I  have  made  ready  my  dinner;  my  oxen  and 
my  fatlings  are  killed,  and  all  things  are  ready:  come  to  the 
marriage  feast.  5  But  they  made  light  of  it,  and  went  their  ways, 
one  to  his  own  farm,  another  to  his  merchandise;  6  and  the  rest  laid 
hold  on  his  servants,  and  treated  them  shamefully,  and  killed  them. 
7  But  the  king  was  wroth ;  and  he  sent  his  armies,  and  destroyed  those 
murderers,  and  burned  their  city.  8  Then  saith  he  to  his  servants. 
The  wedding  is  ready,  but  they  that  were  bidden  were  not  worthy. 
9  Go  ye  therefore  unto  the  partings  of  the  highways,  and  as  many  as 
ye  shall  find,  bid  to  the  marriage  feast.  10  And  those  servants  went 
out  into  the  highways,  and  gathered  together  all  as  many  as  they 
found,  both  bad  and  good:  and  the  wedding  was  filled  with  guests.  11 
But  when  the  king  came  in  to  behold  the  guests,  he  saw  there  a  man 
who  had  not  on  a  wedding-garment :  12  and  he  saith  unto  him,  Friend, 
how  camest  thou  in  hither  not  having  a  wedding-garment?  And  he 
was  speechless.  13  Then  the  king  said  to  the  servants.  Bind  him  hand 
and  foot,  and  cast  him  out  into  the  outer  darkness;  there  shall  be 
the  weeping  and  the  gnashing  of  teeth.  14  For  many  are  called,  but 
few  chosen. 


HARMONY 


105 


13.  MONDAY:  Three  Questions  by  the  Jewish  Rulers 


Matt.  22  :  15-40 
15  Then  went  the 
Pharisees,  and  took 
counsel  how  they 
might  ensnare  him  in 
his  talk.  16  And  they 
send  to  him  their  dis- 
ciples, with  the  Her- 
odians,  saying,  Teach- 
er, we  know  that  thou 
art  true,  and  teachest 
the  way  of  God  in 
truth,  and  carest  not 
for  any  one :  for  thou 
regardest  not  the  per- 
son of  men.  17  Tell 
us  therefore.  What 
thinkest  thou?  Is  it 
lawful  to  give  tribute 
unto  Caesar,  or  not? 
18  But  Jesus  perceived 
their  wickedness,  and 
said.  Why  make  ye 
trial  of  me,  ye  hypo- 
crites? 19  Show  me 
the  tribute  money. 
And  they  brought  un- 
to him  a  denarius.  20 
And  he  saith  unto 
them.  Whose  is  this 
image  and  superscrip- 
tion? 21  They  say 
unto  him,  Caesar's. 
Then  he  saith  unto 
them,  Render  there- 
fore unto  Caesar  the 
things  that  are  Cae- 
sar's; and  unto  God 
the  things  that  are 
God's.  22  And  when 
they  heard  it,  they 
marvelled,  and  left 
him,  and  went  away. 
23     On     that     day 

H 


Mark  12  :  13-34 
13  And  they  send 
unto  him  certain  of 
the  Pharisees  and  of 
the  Herodians,  that 
they  might  catch  him 
in  talk.  14  And  when 
they  were  come,  they 
say  unto  him,  Teacher, 
we  know  that  thou 
art  true,  and  carest 
not  for  any  one;  for 
thou  regardest  not 
the  person  of  men, 
but  of  a  truth  teach- 
est the  way  of  God: 
Is  it  lawful  to  give 
tribute  unto  Caesar, 
or  not?  15  Shall  we 
give,  or  shall  we  not 
give?  But  he,  know- 
ing their  hypocrisy, 
said  unto  them,  Why 
make  ye  trial  of  me? 
bring  me  a  denarius, 
that  I  may  see  it.  16 
And  they  brought  it. 
And  he  saith  unto 
them,  Whose  is  this 
image  and  superscrip- 
tion? And  they  said 
unto  him,  Caesar's.  17 
And  Jesus  said  unto 
them,  Render  unto 
Caesar  the  things  that 
are  Caesar's,  and  unto 
God  the  things  that 
are  God's.  And  they 
marvelled  greatly  at 
him. 


18  And  there  come 


Luke   20  :  20-40 

20  And  they  watched 
him,  and  sent  forth 
spies,  who  feigned 
t  h  e  m  s  e  Ives  to  be 
righteous,  that  they 
might  take  hold  of 
his  speech,  so  as  to 
deliver  him  up  to  the 
rule  and  to  the  au- 
thority of  the  gov- 
ernor. 21  And  they 
asked  h  i  m,  saying, 
Teacher,  we  know 
that  thou  sayest  and 
teachest  rightly,  and 
acceptest  not  the  per- 
son of  any,  but  of  a 
truth  teachest  the 
way  of  God :  22  Is  it 
lawful  for  us  to  give 
tribute  unto  Caesar,  or 
not?  23  But  he  per- 
ceived their  crafti- 
ness, and  said  unto 
them,  24  Show  me  a 
denarius.  Whose  im- 
age and  superscrip- 
tion hath  it?  And 
they  said,  Caesar's. 
25  And  he  said  unto 
them,  Then  render 
unto  Caesar  the  things 
that  are  Caesar's,  and 
unto  God  the  things 
that  are  God's.  26 
And  they  were  not 
able  to  take  hold  of 
the  saying  before  the 
people :  and  they 
marvelled  at  his  an- 
swer, and  held  their 
peace. 
27  And  there  came 


io6 


PASSION  WEEK 


Matthew 

there  came  to  him 
Sadducees,  they  that 
say  that  there  is  no 
resurrection :  and  they 
asked  him,  24  saying, 
Teacher,  Moses  said. 
If  a  man  die,  having 
no  children,  his 
brother  shall  marry 
his  wife,  and  raise 
up  seed  unto  his 
brother.  25  Now 
there  were  with  us 
seven  brethren :  and 
the  first  married  and 
deceased,  and  having 
no  seed  left  his  wife 
unto  his  brother;  26 
in  like  manner  the 
second  also,  and  the 
third,  unto  the  sev- 
enth. 27  And  after 
them  all,  the  woman 
died.  28  In  the  resur- 
rection therefore 
whose  wife  shall  she 
be  of  the  seven?  for 
they  all  had  her.  29 
But  Jesus  answered 
and  said  unto  them, 
Ye  do  err,  not  know- 
ing the  scriptures, 
nor  the  power  of  God, 

30  For  in  the  resur- 
rection they  neither 
marry,  nor  are  given 
in  marriage,  but  are 
as   angels   in   heaven. 

31  But  as  touching 
the  resurrection  of 
the  dead,  have  ye  not 
read  that  which  was 
spoken  unto  you  by 
God,  saying,  32  I  am 
the  God  of  Abraham, 


Mark 
unto  him  Sadducees, 
who  say  that  there  is 
no  resurrection ;  and 
they  asked  him,  say- 
ing, 19  Teacher, 
Moses  wrote  unto  us. 
If  a  man's  brother 
die,  and  leave  a  wife 
behind  him,  and  leave 
no  child,  that  his 
brother  should  take 
his  wife,  and  raise  up 
seed  unto  his  brother. 
20  There  were  seven 
brethren :  and  the 
first  took  a  wife,  and 
dying  left  no  seed;  21 
and  the  second  took 
her,  and  died,  leaving 
no  seed  behind  him ; 
and  the  third  like- 
wise :  22  and  the  seven 
left  no  seed.  Last  of 
all  the  woman  also 
died.  23  In  the  resur- 
rection whose  wife 
shall  she  be  of  them? 
for  the  seven  had 
her  to  wife.  24  Je- 
sus said  unto  them, 
Is  it  not  for  this 
cause  that  ye  err, 
that  ye  know  not  the 
scriptures,  nor  the 
power  of  God?  For 
when  they  shall  rise 
from  the  dead,  they 
neither  marry,  nor  are 
given  in  marriage ; 
but  are  as  angels  in 
heaven.  26  But  as 
touching  the  dead, 
that  they  are  raised; 
have  ye  not  read  in 
the    book   of    Moses, 


Luke 

to  him  certain  of  the 
Sadducees,  they  that 
say  that  there  is  no 
resurrection ;  28  and 
they  asked  him,  say- 
ing. Teacher,  Moses 
wrote  unto  us,  that 
if  a  man's  brother 
die,  having  a  wife, 
and  he  be  childless, 
his  brother  should 
take  the  wife,  and 
raise  up  seed  unto  his 
brother.  29  There 
were  therefore  seven 
brethren :  and  the 
first  took  a  wife,  and 
died  childless;  30  and 
the  second;  31  and 
the  third  took  her; 
and  likewise  the 
seven  also  left  no 
children,  and  died. 
32  Afterward  the 
woman  also  died.  33 
In  the  resurrection 
therefore  whose  wife 
of  them  shall  she  be? 
for  the  seven  had  her 
to  wife.  34  And  Je- 
sus said  unto  them, 
The  sons  of  this 
world  marry,  and  are 
given  in  marriage:  35 
but  they  that  are  ac- 
counted worthy  to  at- 
tain to  that  world, 
and  the  resurrection 
from  the  dead,  neither 
marry,  nor  are  given 
in  marriage:  36  for 
neither  can  they  die 
any  more:  for  they 
are  equal  unto  the 
angels;  and  are  sons 


HARMONY 


107 


Matthew 

and  the  God  of 
Isaac,  and  the  God  of 
Jacob  ?  God  is  not  the 
God  of  the  dead,  but 
of  the  living.  33  And 
when  the  multitudes 
heard  it,  they  were 
astonished  at  his 
teaching. 


34  But  the  Phari- 
sees, when  they  heard 
that  he  had  put  the 
Sadducees  to  silence, 
gathered  themselves 
together.  35  And  one 
of  them,  a  lawyer, 
asked  him  a  question, 
trying  him  :  36  Teach- 
er, which  is  the  great 
commandment  in  the 
law?  S7  And  he  said 
unto  him,  Thou  shalt 
love  the  Lord  thy 
God  with  all  thy 
heart,  and  with  all 
thy  soul,  and  with  all 
thy  mind.  38  This  is 
the  great  and  first 
commandment. 
39  And  a  second  like 
unto  it  is  this,  Thou 
shalt  love  thy  neigh- 
bor as  thyself.  40 
On  these  two  com- 
mandments the  whole 
law  hangeth,  and  the 
prophets. 


Mark 

in  the  place  concern- 
ing the  Bush,  how 
God  spake  unto  him, 
saying,  I  am  the  God 
of  Abraham,  and  the 
God  of  Isaac,  and  the 
God  of  Jacob?  27 
He  is  not  the  God  of 
the  dead,  but  of  the 
living:  ye  do  greatly 
err. 

28  And  one  of  the 
scribes  came,  and 
heard  them  question- 
ing together,  and 
knowing  that  he  had 
answered  them  well, 
asked'  him,  What  com- 
mandment is  the  first 
of  all?  29  Jesus  an- 
swered, The  first  is, 
Hear,  O  Israel;  The 
Lord  our  God,  the 
Lord  is  one :  30  and 
thou  shalt  love  the 
Lord  thy  God  with 
all  thy  heart,  and  with 
all  thy  soul,  and  with 
all  thy  mind,  and 
with  all  thy  strength. 
31  The  second  is  this. 
Thou  shalt  love  thy 
neighbor  as  thyself. 
There  is  none  other 
commandment  greater 
than  these.  32  And 
the  scribe  said  unto 
him.  Of  a  truth, 
Teacher,  thou  hast 
well  said  that  he  is 
one;  and  there  is 
none  other  but  he : 
S3  and  to  love  him 
with  all  the  heart, 
and     with     all     the 


Luke 

of  God,  being  sons  of 
the  resurrection.  ;^7 
But  that  the  dead  aie 
raised,  even  Moses 
showed,  in  the  place 
concerning  the  Bush, 
when  he  calleth  the 
Lord  the  God  of 
Abraham,  and  t  h  q 
God  of  Isaac,  and  the 
God  of  Jacob.  38 
Now  he  is  not  the 
God  of  the  dead,  but 
of  the  living:  for  all 
live  unto  him.  39 
And  certain  of  the 
scribes  answering  said, 
Teacher,  thou  hast 
well  said.  40  For 
they  durst  not  any 
more  ask  him  any 
question. 


io8 


PASSION  WEEK 


Mark 

understanding,  and 
with  all  the  strength, 
and  to  love  his  neigh- 
bor as  himself,  is 
much  more  than  all 
whole  burnt-offerings 
and  sacrifices.  34  And 
when  Jesus  saw  that 
he  answered  discreet- 
ly, he  said  unto  him, 
Thou  art  not  far 
from  the  kingdom  of 
God.  And  no  man 
after  that  durst  ask 
him  any  question. 


14.  MONDAY:  Jesus'  Unanswerable  Question 


Matt.  22  :  41-46 

41  Now  while  the 
Pharisees  were  gath- 
ered together,  Jesus 
asked  them  a  ques- 
tion, 42  saying,  What 
think  ye  of  the  Christ  ? 
whose  son  is  he? 
They  say  unto  him. 
The    son    of    David. 

43  He  saith  unto 
them.  How  then  doth 
David  in  the  Spirit 
call  him  Lord,  saying, 

44  The  Lord  said  un- 

to my  Lord, 
Sit    thou    on    my 

right  hand, 
Till    I    put    thine 
enemies     under- 
neath  thy   feet? 

45  If  David  then 
calleth  him  Lord,  how 
is  he  his  son?  46  And 
no  one  was  able  to 
answer  him  a  word, 
neither  durst  any  man 


Mark   12  :  35-37 

35  And  Jesus  an- 
swered and  said,  as 
he  taught  in  the 
temple,  How  say  the 
scribes  that  the  Christ 
is  the  son  of  David? 

36  David  himself  said 
in  the  Holy  Spirit, 

The  Lord  said  un- 
to  my  Lord, 

Sit  thou  on  my 
right  hand, 

Till  I  make  thine 
enemies  the  foot- 
stool of  thy  feet. 

37  David  himself  call- 
eth him  Lord;  and 
whence  is  he  his  son? 
And  the  common  peo- 
ple heard  him  gladly. 


Luke  20  :  41-44 
41  And  he  said 
unto  them,  How  say 
they  that  the  Christ 
is  David's  son?  42 
For  David  himself 
saith  in  the  book  of 
Psalms, 

The  Lord  said  un- 
to my  Lord, 
Sit    thou    on    my 
right  hand, 

43  Till  I  make  thine 

enemies  the  foot- 
stool of  thy  feet. 

44  David  therefore 
calleth  him  Lord,  and 
how  is  he  his  son? 


HARMONY 


109 


Matthew 
from   that   day    forth 
ask    him    any    more 
questions. 


15.  TUESDAY:   Woes  Against  the  Scribes  and  Pharisees 


Mark  12  :  38-40 
38  And  in  his  teach- 
ing he  said,  Beware  of 
the  scribes,  who  de- 
sire to  walk  in  long 
robes,  and  to  have 
salutations  in  the 
marketplaces,  39  and 
chief  seats  in  the 
synagogues,  and  chief 
places  at  feasts :  40 
they-  that  devour 
widows'  houses,  and 
for  a  pretence  make 
long  prayers ;  these 
shall  receive  greater 
condemnation. 


Luke  20  :  45-47 
45  And  in  the  hear- 
ing of  all  the  people 
he  said  unto  his  dis- 
ciples, 46  Beware  of 
the  scribes,  who  desire 
to  walk  in  long  robes, 
and  love  salutations 
in  the  marketplaces, 
and  chief  seats  in 
the  synagogues,  and 
chief  places  at  feasts ; 
47  who  devour 
widows*  houses,  and 
for  a  pretence  make 
long  prayers :  these 
shall  receive  greater 
condemnation. 


Matt.   23  :  1-39 

I  Then  spake  Jesus 
to  the  multitudes  and 
to  his  disciples,  2  say- 
ing, The  scribes  and 
the  Pharisees  sit  on 
Moses'  seat:  3  all 
things  therefore  what- 
soever they  bid  you, 
these  do  and  observe : 
but  do  not  ye  after 
their  works;  for  they 
say,  and  do  not.  4 
Yea,  they  bind  heavy 
burdens  and  grievous 
to  be  borne,  and  lay 
them  on  men's  shoul- 
ders; but  they  them- 
selves will  not  move 
them  with  their  finger. 
5  But  all  their  works  they  do  to  be  seen  of  men :  for  they  make  broad 
their  phylacteries,  and  enlarge  the  borders  of  their  garments,  6  and 
love  the  chief  place  at  feasts,  and  the  chief  seats  in  the  synagogues, 
7  and  the  salutations  in  the  marketplaces,  and  to  be  called  of  men, 
Rabbi.  8  But  be  not  ye  called  Rabbi:  for  one  is  your  teacher,  and 
all  ye  are  brethren.  9  And  call  no  man  your  father  on  the  earth: 
for  one  is  your  Father,  even  he  who  is  in  heaven.  10  Neither  be  ye 
called  masters:  for  one  is  your  master,  even  the  Christ.  11  But  he 
that  is  greatest  among  you  shall  be  your  servant.  12  And  whosoever 
shall  exalt  himself  shall  be  humbled;  and  whosoever  shall  humble 
himself  shall  be  exalted. 

13  But  woe  unto  you,  scribes  and  Pharisees,  hypocrites!  because  ye 
shut  the  kingdom  of  heaven  against  men :  for  ye  enter  not  in  your- 
selves, neither  suffer  ye  them  that  are  entering  in  to  enter. 

15  Woe  unto  you,  scribes  and  Pharisees,  hypocrites !  for  ye  compass 
sea  and  land  to  make  one  proselyte;  and  when  he  is  become  so,  ye 
make  him  twofold  more  a  son  of  hell  than  yourselves. 

16  Woe  unto  you,  ye  blind  guides,  that  say,  Whosoever  shall  swear 
by  the  temple,  it  is  nothing;  but  whosoever  shall  swear  by  the  gold 


no  PASSION  WEEK 


Matthew 
of  the  temple,  he  is  a  debtor.  17  Ye  fools  and  blind:  for  which  is 
greater,  the  gold,  or  the  temple  that  hath  sanctified  the  gold?  18  And, 
Whosoever  shall  swear  by  the  altar,  it  is  nothing;  but  whosoever  shall 
swear  by  the  gift  that  is  upon  it,  he  is  a  debtor.  19  Ye  blind:  for 
which  is  greater,  the  gift,  or  the  altar  that  sanctifieth  the  gift?  20 
He  therefore  that  sweareth  by  the  altar,  sweareth  by  it,  and  by  all 
things  thereon.  21  And  he  that  sweareth  by  the  temple,  sweareth  by 
it,  and  by  him  that  dwelleth  therein.  22  And  he  that  sweareth  by 
the  heaven,  sweareth  by  the  throne  of  God,  and  by  him  that  sitteth 
thereon, 

2^  Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye  tithe 
mint  and  anise  and  cummin,  and  have  left  undone  the  weightier 
matters  of  the  law,  justice,  and  mercy,  and  faith:  but  these  ye  ought 
to  have  done,  and  not  to  have  left  the  other  undone.  24  Ye  blind 
guides,  that  strain  out  the  gnat,   and  swallow  the  camel ! 

25  Woe  unto  you,  scribes  and  Pharisees,  hypocrites !  for  ye  cleanse 
the  outside  of  the  cup  and  of  the  platter,  but  within  they  are  full 
from  extortion  and  excess.  26  Thou  blind  Pharisee,  cleanse  first  the 
inside  of  the  cup  and  of  the  platter,  that  the  outside  thereof  may 
become  clean  also. 

27  Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye  are  hke 
unto  whited  sepulchres,  which  outwardly  appear  beautiful,  but  in- 
wardly are  full  of  dead  men's  bones,  and  of  all  uncleanness.  28  Even 
so  ye  also  outwardly  appear  righteous  unto  men,  but  inwardly  ye  are 
full  of  hypocrisy  and  iniquity. 

29  Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  yt  build  the 
sepulchres  of  the  prophets,  and  garnish  the  tombs  of  the  righteous,  30 
and  say.  If  we  had  been  in  the  days  of  our  fathers,  we  should  not  have 
been  partakers  with  them  in  the  blood  of  the  prophets.  31  Wherefore 
ye  witness  to  yourselves,  that  ye  are  sons  of  them  that  slew  the 
prophets.  32  Fill  ye  up  then  the  measure  of  your  fathers.  33  Ye 
serpents,  ye  offspring  of  vipers,  how  shall  ye  escape  the  judgment  of 
hell?  34  Therefore,  behold,  I  send  unto  you  prophets,  and  wise  men, 
and  scribes:  some  of  them  shall  ye  kill  and  crucify;  and  some  of  them 
shall  ye  scourge  in  your  synagogues,  and  persecute  from  city  to  city : 
35  that  upon  you  may  come  all  the  righteous  blood  shed  on  the  earth, 
from  the  blood  of  Abel  the  righteous  unto  the  blood  of  Zachariah  son  of 
Barachiah,  whom  ye  slew  between  the  sanctuary  and  the  altar,  z^  Verily 
I  say  unto  you,  All  these  things  shall  come  upon  this  generation. 

Z7  O  Jerusalem,  Jerusalem,  that  killeth  the  prophets,  and  stoneth 
them  that  are  sent  unto  her!  how  often  would  I  have  gathered  thy 
children  together,  even  as  a  hen  gathereth  her  chickens  under  her 
wings,  and  ye  would  not!  38  Behold,  your  house  is  left  unto  you 
desolate.  39  For  I  say  unto  you,  Ye  shall  not  see  me  henceforth,  till 
ye  shall  say,  Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 


HARMONY 


III 


i6.  TUESDAY;   The  Widow's  Two  Mites 


Mark  12  :  41-44 
41  And  he  sat  down  over 
against  the  treasury,  and  beheld 
how  the  multitude  cast  money 
into  the  treasury:  and  many  that 
were  rich  cast  in  much.  42  And 
there  came  a  poor  widow,  and 
she  cast  in  two  mites,  which 
make  a  farthing.  43  And  he 
called  unto  him  his  disciples,  and 
said  unto  them,  Verily  I  say  unto 
you,  This  poor  widow  cast  in 
more  than  all  they  that  are  cast- 
ing into  the  treasury:  44  for  they 
all  did  cast  in  of  their  super- 
fluity; but  she  of  her  want  did 
cast  in  all  that  she  had,  even  all 
her  living. 


Luke  21  :  1-4 

I  And  he  looked  up,  and  saw 
the  rich  men  that  were  casting 
their  gifts  into  the  treasury.  2 
And  he  saw  a  certain  poor  widow 
casting  in  thither  two  mites.  3 
And  he  said.  Of  a  truth  I  say 
unto  you.  This  poor  widow  cast 
in  more  than  they  all:  4  for  all 
these  did  of  their  superfluity  cast 
in  unto  the  gifts;  but  she  of  her 
want  did  cast  in  all  the  living 
that    she   had. 


17.  TUESDAY:  The  Desolation  of  Jerusalem,  and  End  of  Age 


Matt.  24  and  25 

I  And  Jesus  went 
out  from  the  temple, 
and  was  going  on  his 
way;  and  his  disciples 
came  to  him  to  show 
him  the  buildings  of 
the  temple.  2  But  he 
answered  and  said 
unto  them,  See  ye  not 
all  these  things?  ver- 
ily I  say  unto  you, 
There  shall  not  be 
left  here  one  stone 
upon  another,  that 
shall  not  be  thrown 
down. 

3  And  as  he  sat  on 
the  mount  of  Olives, 
the  disciples  came  un- 
to him  privately,  say- 
ing, Tell  us,  when 
shall  these  things  be? 


Mark  13 

I  And  as  he  went 
forth  out  of  the 
temple,  one  of  his  dis- 
ciples saith  unto  him, 
Teacher,  behold,  what 
manner  of  stones  and 
what  manner  of 
buildings !  2  And  Je- 
sus said  unto  him, 
Seest  thou  these  great 
buildings?  there  shall 
not  be  left  here  one 
stone  upon  another, 
which  shall  not  be 
thrown    down. 

3  And  as  he  sat 
on  the  mount  of 
Olives  over  against 
the  temple,  Peter  and 
James  and  John  and 
Andrew  asked  him 
privately,   4   Tell   us. 


Luke  21  :  5-38 

5  And  as  some 
spake  of  the  temple, 
how  it  was  adorned 
with  goodly  stones 
and  offerings,  he  said, 
6  As  for  these  things 
which  ye  behold,  the 
days  will  come,  in 
which  there  shall  not 
be  left  here  one  stone 
upon  another,  that 
shall  not  be  thrown 
down.  7  And  they 
asked  him,  saying, 
Teacher,  when  there- 
fore shall  these  things 
be  ?  and  what  shall  be 
the  sign  when  these 
things  are  about  to 
come  to  pass?  8  And 
he  said,  Take  heed 
that    ye    be    not    led 


112 


PASSION  WEEK 


Matthew 

and  what  shall  he 
the  sign  of  thy  com- 
ing, and  of  the  end 
of  the  world  ?  4 
And  Jesus  answered 
and  said  unto  them, 
Take  heed  that  no 
man  lead  you  astray. 
5  For  many  shall 
come  in  my  name, 
saying,  I  am  the 
Christ ;  and  shall  lead 
many  astray.  6  And 
ye  shall  hear  of  wars 
and  rumors  of  wars; 
see  that  ye  be  not 
troubled :  for  these 
things  must  needs 
come  to  pass ;  but  the 
end  is  not  yet.  7 
For  nation  shall  rise 
against  nation,  and 
kingdom  aga  i  nst 
kingdom;  and  there 
shall  be  famines  and 
earthquakes  in  divers 
places.  8  But  all 
these  things  are  the 
beginning  of  travail. 
9  Then  shall  they 
deliver  you  up  unto 
tribulation,  and  shall 
kill  you:  and  ye  shall 
be  hated  of  all  the 
nations  for  my  name's 
sake.  10  And  then 
shall  many  stumble, 
and  shall  deliver  up 
one  another,  and  shall 
hate  one  another.  11 
And  many  false 
prophets  shall  arise, 
and  shall  lead  many 
astray.  12  And  be- 
cause iniquity  shall  be 


Mark 
when  shall  these 
things  be?  and  what 
shall  he  the  sign  when 
these  things  are  all 
about  to  be  accom- 
plished? 5  And  Je- 
sus began  to  say  unto 
them.  Take  heed  that 
no  man  lead  you 
astray.  6  Many  shall 
come  in  my  name, 
saying,  I  am  he;  and 
shall  lead  many  astray. 
7  And  when  ye  shall 
hear  of  wars  and 
rumors  of  wars,  be 
not  troubled :  these 
things  must  needs 
come  to  pass ;  but  the 
end  is  not  yet.  8  For 
nation  shall  rise 
against  nation,  and 
kingdom  against  king- 
dom ;  there  shall  be 
earthquakes  in  divers 
places;  there  shall  be 
famines:  these  things 
are  the  beginning  of 
travail. 

9  But  take  ye  heed 
to  yourselves :  for 
they  shall  deliver  you 
up  to  councils;  and  in 
synagogues  shall  ye 
be  beaten ;  and  before 
governors  and  kings 
shall  ye  stand  for  my 
sake,  for  a  testimony 
unto  them.  10  And 
the  gospel  must  first 
be  preached  unto  all 
the  nations.  11  And 
when  they  lead  you  to 
judgment,  and  deliver 
you  up,  be  not  anx- 


LUKE 

astray :  for  many 
shall  come  in  my 
name,  saying,  I  am 
he;  and.  The  time  is 
at  hand:  go  ye  not 
after  them.  9  And 
when  ye  shall  hear  of 
wars  and  tumults,  be 
not  terrified :  for  these 
things  must  needs 
come  to  pass  first; 
but  the  end  is  not 
immediately. 

ID  Then  said  he 
unto  them.  Nation 
shall  rise  against  na- 
tion, and  kingdom 
against  kingdom ;  1 1 
and  there  shall  be 
great  earthquakes,  and 
in  divers  places  fam- 
ines and  pestilences ; 
and  there  shall  be 
terrors  and  great 
signs  from  heaven. 
12  But  before  all  these 
things,  they  shall  lay 
their  hands  on  you, 
and  shall  persecute 
you,  delivering  you 
up  to  the  synagogues 
and  prisons,  bringing 
you  before  kings  and 
governors  for  my 
name's  sake.  13  It 
shall  turn  out  unto 
you  for  a  testimony. 
14  Settle  it  therefore 
in  your  hearts,  not  to 
meditate  beforehand 
how  to  answer:  15 
for  I  will  give  you  a 
mouth  and  wisdom, 
which  all  your  ad- 
versaries shall  not  be 


HARMONY 


113 


Matthew 
multiplied,  the  love  of 
the  many  shall  wax 
cold.  13  But  he  that 
endureth  to  the  end, 
the  same  shall  be 
saved.  14  And  this 
gospel  of  the  kingdom 
shall  be  preached  in 
the  whole  world  for 
a  testimony  unto  all 
the  nations;  and  then 
shall  the  end  come. 


15  When  therefore 
ye  see  the  abomina- 
tion of  desolation, 
which  was  spoken  of 
through  Daniel  the 
prophet,  standing  in 
the  holy  place  (let 
him  that  readeth  un- 
derstand), 16  then  let 
them  that  are  in 
Judsea  flee  unto  the 
mountains :  17  let  him 
that  Is  on  the  house- 
top not  go  down  to 
take  out  the  things 
that  are  in  his  house : 

18  and  let  him  that  is 
in  the  field  not  return 
back  to  take  his  cloak. 

19  But  woe  unto  them 
that  are  with  child 
and  to  them  that  give 
suck   in   those    days! 

20  And  pray  ye  that 
your  flight  be  not  in 


Mark 

ious  beforehand  what 
ye  shall  speak:  but 
whatsoever  shall  be 
given  you  in  that 
hour,  that  speak  ye; 
for  it  is  not  ye  that 
speak,  but  the  Holy 
Spirit.  12  And  broth- 
er shall  deliver  up 
brother  to  death,  and 
the  father  his  child; 
and  children  shall  rise 
up  against  parents,  and 
cause  them  to  be  put 
to  death.  13  And  ye 
shall  be  hated  of  all 
men  for  my  name's 
sake:  but  he  that  en- 
dureth to  the  end,  the 
same  shall  be  saved. 

14  But  when  ye  see 
the  abomination  of 
desolation  s  t  a  n  ding 
where  he  ought  not 
(let  him  that  readeth 
understand),  then  let 
them  that  are  in 
Judsea  flee  unto  the 
mountains:  15  and  let 
him  that  is  on  the 
housetop  not  go  down, 
nor  enter  in,  to  take 
anything  out  of  his 
house:  16  and  let  him 
that  is  in  the  field  not 
return  back  to  take 
his  cloak.  17  But  woe 
unto  them  that  are 
with  child  and  to 
them  that  give  suck 
in  those  days!  18 
And  pray  ye  that  it 
be  not  in  the  winter. 
19  For  those  days 
shall    be    tribulation, 


Luke 

able  to  withstand  or 
to  gainsay.  16  But 
ye  shall  be  delivered 
up  even  by  parents, 
and  brethren,  and 
kinsfolk,  and  friends ; 
and  some  of  you  shall 
they  cause  to  be  put 
to  death.  17  And  ye 
shall  be  hated  of  all 
men  for  my  name's 
sake.  18  And  not  a 
hair  of  your  head  shall 
perish.  19  In  your 
patience  ye  shall  win 
your  souls. 


20  But  when  ye  see 
Jerusalem  compassed 
with  armies,  then 
know  that  her  deso- 
lation is  at  hand.  21 
Then  let  them  that 
are  in  Judsea  flee  unto 
the  mountains ;  and 
let  them  that  are  in 
the  midst  of  her  de- 
part out;  and  let  not 
them  that  are  in  the 
country  enter  therein. 

22  For  these  are  days 
of  vengeance,  that  all 
things  which  are  writ- 
ten  may  be   fulfilled. 

23  Woe  unto  them 
that  are  with  child 
and  to  them  that  give 
suck  in  those  days ! 
for  there  shall  be 
great  distress  upon 
the  land,  and  wrath 
unto   this  people.     24 


114 


PASSION  WEEK 


Matthew 

the  winter,  neither  on 
a  sabbath :  21  for 
then  shall  be  great 
tribulation,  such  as 
hath  not  been  from 
the  beginning  of  the 
world  until  now,  no, 
nor  ever  shall  be.  22 
And  except  those  days 
had  been  shortened, 
no  flesh  would  have 
been  saved:  but  for 
the  elect's  sake  those 
days  shall  be  short- 
ened. 23  Then  if 
any  man  shall  say 
unto  you,  Lo,  here  is 
the  Christ,  or,  Here; 
believe  it  not,  24  For 
there  shall  arise  false 
Christs,  and  false 
prophets,  and  shall 
show  great  signs  and 
wonders;  so  as  to 
lead  astray,  if  pos- 
sible, even  the  elect. 
25  Behold,  I  have  told 
you  beforehand.  26 
If  therefore  they 
shall  say  unto  you. 
Behold,  he  is  in  the 
wilderness ;  go  not 
forth:  Behold,  he  is 
in  the  inner  cham- 
bers; believe  it  not. 
27  For  as  the  light- 
ning cometh  forth 
from  the  east,  and  is 
seen  even  unto  the 
west;  so  shall  be  the 
coming  of  the  Son  of 
man.  28  Whereso- 
ever the  carcase  is, 
there  will  the  eagles 
be  gathered  together. 


Mark 
such  as  there  hath  not 
been  the  like  from 
the  beginning  of  the 
creation  which  God 
created  until  now,  and 
never  shall  be.  20 
And  except  the  Lord 
had  shortened  the 
days,  no  flesh  would 
have  been  saved;  but 
for  the  elect's  sake, 
whom  he  chose,  he 
shortened  the  days. 
21  And  then  if  any 
man  shall  say  unto 
you,  Lo,  here  is  the 
Christ;  or,  Lo,  there; 
believe  it  not:  22  for 
there  shall  arise  false 
Christs  and  false 
prophets,  and  shall 
show  signs  and  won- 
ders, that  they  may 
lead  astray,  if  pos- 
sible, the  elect.  23 
But  take  ye  heed :  be- 
hold, I  have  told  you 
all  things  beforehand. 


Luke 

And  they  shall  fall  by 
the  edge  of  the  sword, 
and  shall  be  led  cap- 
tive into  all  the  na- 
tions: and  Jerusalem 
shall  be  trodden  down 
of  the  Gentiles,  until 
the  times  of  the  Gen- 
tiles be  fulfilled. 


HARMONY 


115 


Matthew 

29  But  immedi- 
ately after  the  tribu- 
lation of  those  days 
the  sun  shall  be  dark- 
ened, and  the  moon 
shall  not  give  her 
light,  and  the  stars 
shall  fall  from  heaven, 
and  the  powers  of 
the  heavens  shall  be 
shaken:  30  and  then 
shall  appear  the  sign 
of  the  Son  of  man  in 
heaven :  and  then  shall 
all  the  tribes  of  the 
earth  mourn,  and  they 
shall  see  the  Son  of 
man  coming  on  the 
clouds  of  heaven  with 
power  and  great  glory. 
31  And  he  shall  send 
forth  his  angels  with 
a  great  sound  of  a 
trumpet,  and  they 
shall  gather  together 
his  elect  from  the 
four  winds,  from  one 
end  of  heaven  to  the 
other. 

32  Now  from  the 
fig  tree  learn  her  par- 
able :  when  her  branch 
is  now  become  ten- 
der, and  putteth  forth 
its  leaves,  ye  know 
that  the  summer  is 
nigh;  33  even  so  ye 
also,  when  ye  see  all 
these  things,  know  ye 
that  he  is  nigh,  even 
at  the  doors.  34 
Verily  I  say  unto  you, 
This  generation  shall 
not  pass  away,  till  all 
these    things    be    ac- 


Mark 
24  But  in  those 
days,  after  that  tribu- 
lation, the  sun  shall 
be  darkened,  and  the 
moon  shall  not  give 
her  light,  25  and  the 
stars  shall  be  falling 
from  heaven,  and  the 
powers  that  are  in  the 
heavens  shall  be 
shaken.  26  And  then 
shall  they  see  the  Son 
of  man  coming  in 
clouds  with  great 
power  and  glory.  27 
And  then  shall  he 
send  forth  the  angels, 
and  shall  gather  to- 
gether his  elect  from 
the  four  winds,  from 
the  uttermost  part  of 
the  earth  to  the  utter- 
most part  of  heaven. 


28  Now  from  the  fig 
tree  learn  her  par- 
able :  when  her  branch 
is  now  become  tender, 
and  putteth  forth  its 
leaves,  ye  know  that 
the  summer  is  nigh; 
29  even  so  ye  also, 
when  ye  see  these 
things  coming  to  pass, 
know  ye  that  he  is 
nigh,  even  at  the 
doors.  30  Verily  I 
say  unto  you.  This 
generation  shall  not 
pass    away,    imtil    all   [ 


Luke 

25  And  there  shall 
be  signs  in  sun  and 
moon  and  stars;  and 
upon  the  earth  dis- 
tress of  nations,  in 
perplexity  for  the 
roaring  of  the  sea 
and  the  billows;  26 
men  fainting  for  fear, 
and  for  expectation 
of  the  things  which 
are  coming  on  the 
world :  for  the  pow- 
ers of  the  heavens 
shall  be  shaken,  27 
And  then  shall  they 
see  the  Son  of  man 
coming  in  a  cloud 
with  power  and  great 
glory.  28  But  when 
these  things  begin  to 
come  to  pass,  look  up, 
and  lift  up  your  heads ; 
because  your  redemp- 
tion draweth  nigh. 


29  And  he  spake  to 
them  a  parable:  Be- 
hold the  fig  tree,  and 
all  the  trees :  30  when 
they  now  shoot  forth, 
ye  see  it  and  know 
of  your  own  selves 
that  the  summer  is 
now  nigh.  31  Even 
so  ye  also,  when  ye 
see  these  things  com- 
ing to  pass,  know  ye 
that  the  kingdom  of 
God  is  nigh,  32  Ver- 
ily I  say  unto  you, 
This  generation  shall 


ii6 


PASSION  WEEK 


Matthew 

complished.  35  Heav- 
en and  earth  shall  pass 
away,  but  my  words 
shall  not  pass  away. 
36  But  of  that  day 
and  hour  knoweth  no 
one,  not  even  the 
angels  of  heaven, 
neither  the  Son,  but 
the  Father  only.  37 
And  as  were  the  days 
of  Noah,  so  shall  be 
the  coming  of  the 
Son  of  man.  38  For 
as  in  those  days  which 
were  before  the  flood 
they  were  eating  and 
drinking,marrying  and 
giving  in  marriage, 
until  the  day  that 
Noah  entered  into  the 
ark,  39  and  they  knew 
not  until  the  flood 
came,  and  took  them 
all  away;  so  shall  be 
the  coming  of  the 
Son  of  man.  40  Then 
shall  two  men  be  in 
the  field ;  one  is  taken, 
and  one  is  left:  41 
two  women  shall  be 
grinding  at  the  mill; 
one  is  taken,  and  one 
is  left.  42  Watch 
therefore :  for  ye 
know  not  on  what 
day  your  Lord 
cometh.  43  But  know 
this,  that  if  the  master 
of  the  house  had 
known  in  what  watch 
the  thief  was  coming, 
he  would  have  watch- 
ed, and  would  not 
have     suffered     his 


Mark 

these  things  be  ac- 
complished. 31  Heav- 
en and  earth  shall 
pass  away:  but  my 
words  shall  not  pass 
away.  32  But  of  that 
day  or  that  hour 
knoweth  no  one,  not 
even  the  angels  in 
heaven,  neither  the 
Son,  but  the  Father. 
33  Take  ye  heed, 
watch  and  pray:  for 
ye  know  not  when 
the  time  is.  34  It  is 
as  when  a  man,  so- 
journing in  another 
country,  having  left 
his  house,  and  given 
authority  to  his  serv- 
ants, to  each  one  his 
work,  commanded  also 
the  porter  to  watch. 
35  Watch  therefore: 
for  ye  know  not  when 
the  lord  of  the  house 
cometh,  whether  at 
even,  or  at  midnight, 
or  at  cockcrowing,  or 
in  the  morning;  36 
lest  coming  suddenly 
he  find  you  sleeping. 
37  And  what  I  say 
unto  you  I  say  unto 
all,   Watch. 


Luke 

not  pass  away,  till  all 
things  be  accom- 
plished. 33  Heaven 
and  earth  shall  pass 
away:  but  my  words 
shall  not  pass  away. 

34  But  take  heed  to 
yourselves,  lest  haply 
your  hearts  be  over- 
charged with  surfeit- 
ing, and  drunkenness, 
and  cares  of  this  life, 
and  that  day  come  on 
you  suddenly  as  a 
snare:  35  for  so  shall 
it  come  upon  all 
them  that  dwell  on 
the  face  of  all  the 
earth.  36  But  watch 
ye  at  every  season, 
making  supplication, 
that  ye  may  prevail  to 
escape  all  these  things 
that  shall  come  to 
pass,  and  to  stand  be- 
fore the  Son  of  man. 

37  And  every  day 
he  was  teaching  in 
the  temple;  and  every 
night  he  went  out, 
and  lodged  in  the 
mount  that  is  called 
Olivet.  38  And  all 
the  people  came  early 
in  the  morning  to  him 
in  the  temple,  to  hear 
him. 


HARMONY 


117 


Matthew 

house  to  be  broken 
through.  44  There- 
fore be  ye  also  ready ; 
for  in  an  hour  that  ye 
think  not  the  Son  of 
man   cometh. 

45  Who  then  is  the 
faithful  and  wise 
servant,  whom  his 
lord  hath  set  over  his 
household,  to  give 
them  their  food  in  due 
season?  46  Blessed 
is  that  servant,  whom 
his  lord  when  he 
cometh  shall  find  so 
doing.  47  Verily  I 
say  unto  you,  that  he 
will  set  him  over  all 
that  he  hath.  48 
But  if  that  evil  serv- 
ant shall  say  in  his 
heart,  My  lord  tar- 
rieth;  49  and  shall 
begin  to  beat  his  fel- 
low-servants, and  shall 
eat  and  drink  with 
the  drunken;  50  the 
lord  of  that  servant 
shall  come  in  a  day 
when  he  expecteth 
not,  and  in  an  hour 
when  he  knoweth  not, 
51  and  shall  cut  him 
asunder,  and  appoint 
his  portion  with  the 
hypocrites :  there  shall 
be  the  weeping  and 
the  gnashing  of  teeth. 

25  :  I  Then  shall  the  kingdom  of  heaven  be  likened  unto  ten  virgins, 
who  took  their  lamps,  and  went  forth  to  meet  the  bridegroom.  2  And 
five  of  them  were  foolish,  and  five  were  wise.  3  For  the  foolish,  when 
they  took  their  lamps,  took  no  oil  with  them:  4  but  the  wise  took 
oil  in  their  vessels  with  their  lamps.  5  Now  while  the  bridegroom 
tarried,  they  all  slumbered  and  slept.     6  But  at  midnight  there  is  a 


ii8  PASSION  WEEK 


Matthew 
cry,  Behold,  the  bridegroom!     Come  ye  forth  to  meet  him.     7  Then 
all  those  virgins  arose,  and  trimmed  their  lamps.     8  And  the  foolish 
said  unto  the  wise,  Give  us  of  your  oil;  for  our  lamps  are  going  out. 

9  But  the  wise  answered,  saying,  Peradventure  there  will  not  be  enough 
for  us  and  you :  go  ye  rather  to  them  that  sell,  and  buy  for  yourselves. 

10  And  while  they  went  away  to  buy,  the  bridegroom  came;  and  they 
that  were  ready  went  in  with  him  to  the  marriage  feast:  and  the  door 
was  shut.  II  Afterward  came  also  the  other  virgins,  saying,  Lord, 
Lord,  open  to  us.  I2  But  he  answered  and  said,  Verily  I  say  unto  you, 
I  know  you  not.  13  Watch  therefore,  for  ye  know  not  the  day  nor 
the  hour. 

14  For  it  is  as  when  a  man,  going  into  another  country,  called  his 
own  servants,  and  delivered  unto  them  his  goods.  15  And  unto  one  he 
gave  five  talents,  to  another  two,  to  another  one;  to  each  according 
to  his  several  ability;  and  he  went  on  his  journey.  16  Straightway  he 
that  received  the  five  talents  went  and  traded  with  them,  and  made 
other  five  talents.  17  In  like  manner  he  also  that  received  the  two 
gained  other  two.  18  But  he  that  received  the  one  went  away  and 
digged  in  the  earth,  and  hid  his  lord's  money.  19  Now  after  a  long 
time  the  lord  of  those  servants  cometh,  and  maketh  a  reckoning  with 
them.  20  And  he  that  received  the  five  talents  came  and  brought  other 
five  talents,  saying.  Lord,  thou  deliveredst  unto  me  five  talents:  lo,  I 
have  gained  other  five  talents.  21  His  lord  said  unto  him,  Well  done, 
good  and  faithful  servant:  thou  hast  been  faithful  over  a  few  things, 
I  will  set  thee  over  many  things :  enter  thou  into  the  joy  of  thy  lord. 
22  And  he  also  that  received  the  two  talents  came  and  said,  Lord, 
thou  deliveredst  unto  me  two  talents :  lo,  I  have  gained  other  two 
talents.  23  His  lord  said  unto  him.  Well  done,  good  and  faithful 
servant:  thou  hast  been  faithful  over  a  few  things,  I  will  set  thee 
over  many  things:  enter  thou  into  the  joy  of  thy  lord.  24  And  he 
also  that  had  received  the  one  talent  came  and  said,  Lord,  I  knew 
thee  that  thou  art  a  hard  man,  reaping  where  thou  didst  not  sow, 
and  gathering  where  thou  didst  not  scatter;  25  and  I  was  afraid,  and 
went  away  and  hid  thy  talent  in  the  earth:  lo,  thou  hast  thine  own. 
26  But  his  lord  answered  and  said  unto  him,  Thou  wicked  and  slothful 
servant,  thou  knewest  that  I  reap  where  I  sowed  not,  and  gather 
where  I  did  not  scatter;  27  thou  oughtest  therefore  to  have  put  my 
money  to  the  bankers,  and  at  my  coming  I  should  have  received  back 
mine  own  with  interest.  28  Take  ye  away  therefore  the  talent  from 
him,  and  give  it  unto  him  that  hath  the  ten  talents.  29  For  unto 
every  one  that  hath  shall  be  given,  and  he  shall  have  abundance:  but 
from  him  that  hath  not,  even  that  which  he  hath  shall  be  taken  away. 
30  And  cast  ye  out  the  unprofitable  servant  into  the  outer  darkness: 
there  shall  be  the  weeping  and  the  gnashing  of  teeth. 

31  But  when  the  Son  of  man  shall  come  in  his  glory,  and  all  the 


HARMONY  119 


Matthev/ 
angels  with  him,  then  shall  he  sit  on  the  throne  of  his  glory:  32  and 
before  him  shall  be  gathered  all  the  nations:  and  he  shall  separate 
them  one  from  another,  as  the  shepherd  separateth  the  sheep  from  the 
goats;  S3  and  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats 
on  the  left.  34  Then  shall  the  King  say  unto  them  on  his  right  hand, 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world:  35  for  I  was  hungry,  and  ye  gave 
me  to  eat ;  I  was  thirsty,  and  ye  gave  me  drink ;  I  was  a  stranger,  and 
ye  took  me  in ;  36  naked,  and  ye  clothed  me ;  I  was  sick,  and  ye  visited 
me;  I  was  in  prison,  and  ye  came  unto  me.  37  Then  shall  the  righteous 
answer  him,  saying.  Lord,  when  saw  we  thee  hungry,  and  fed  thee?  or 
athirst,  and  gave  thee  drink?  38  And  when  saw  we  thee  a  stranger, 
and  took  thee  in?  or  naked,  and  clothed  thee?  39  And  when  saw  we 
thee  sick,  or  in  prison,  and  came  unto  thee?  40  And  the  King  shall 
answer  and  say  unto  them.  Verily  I  say  unto  you.  Inasmuch  as  ye 
did  it  unto  one  of  these  my  brethren,  even  these  least,  ye  did  it  unto 
me.  41  Then  shall  he  say  also  unto  them  on  the  left  hand,  Depart 
from  me,  ye  cursed,  into  the  eternal  fire  which  is  prepared  for  the 
devil  and  his  angels:  42  for  I  was  hungry,  and  ye  did  not  give  me 
to  eat;  I  was  thirsty,  and  ye  gave  me  no  drink;  43  I  was  a  stranger, 
and  ye  took  me  not  in;  naked,  and  ye  clothed  me  not;  sick,  and  in 
prison,  and  ye  visited  me  not.  44  Then  shall  they  also  answer,  saying. 
Lord,  when  saw  we  thee  hungry,  or  athirst,  or  a  stranger,  or  naked, 
or  sick,  or  in  prison,  and  did  not  minister  unto  thee?  45  Then  shall  he 
answer  them,  saying,  Verily  I  say  unto  you,  Inasmuch  as  ye  did  it  not 
unto  one  of  these  least,  ye  did  it  not  unto  me.  46  And  these  shall  go 
away  into  eternal  punishment:  but  the  righteous  into  eternal  life. 


120 


PASSION  WEEK 


i8.  TUESDAY  EVENING:   Jesus*  Further  Prediction;  His 
Crucifixion  Plotted 


Matt.  26  :  1-5 
I  And  it  came  to  pass,  when 
Jesus  had  finished  all  these  words, 
he  said  unto  his  disciples,  2  Ye 
know  that  after  two  days  the 
passover  cometh,  and  the  Son  of 
man  is  delivered  up  to  be  cruci- 
fied. 3  Then  were  gathered  to- 
gether the  chief  priests,  and  the 
elders  of  the  people,  unto  the 
court  of  the  high  priest,  who  was 
called  Caiaphas:  4  and  they  took 
counsel  together  that  they  might 
take  Jesus  by  subtlety,  and  kill 
him.  5  But  they  said,  Not  dur- 
ing the  feast,  lest  a  tumult  arise 
among   the   people. 


Mark   14  :  i,  2 

I  Now  after  two  days  was  the 
feast  of  the  passover  and  the  un- 
leavened bread:  and  the  chief 
priests  and  the  scribes  sought  how 
they  might  take  him  with  subtlety, 
and  kill  him :  2  for  they  said,  Not 
during  the  feast,  l^st  haply  there 
shall  be  a  tumult  of  the  people. 


HARMONY 


121 


Luke  22  :  i,  2 
I  Now  the  feast  of  unleavened 
bread  drew  nigh,  which  is  called 
the  Passover.  2  And  the  chief 
priests  and  the  scribes  sought  how 
they  might  put  him  to  death;  for 
they  feared  the  people. 


John   13  :  i 

I  Now  before  the  feast  of  the 
passover,  Jesus  knowing  that  his 
hour  was  come  that  he  should 
depart  out  of  this  world  unto  the 
Father,  having  loved  his  own  that 
were  in  the  world,  he  loved  them 
unto   the   end. 


19.  TUESDAY  EVENING:  Jesus  Anointed  in  the  House  of  Simon 


Matt.  26  :  6-13 
6  Now  when  Jesus  was  in 
Bethany,  in  the  house  of  Simon 
the  leper,  7  there  came  unto  him 
a  woman  having  an  alabaster 
cruse  of  exceeding  precious  oint- 
ment, and  she  poured  it  upon 
his  head,  as  he  sat  at  meat.  8 
But  when  the  disciples  saw  it, 
they  had  indignation,  saying,  To 
what  purpose  is  this  waste?  9 
For  this  ointment  might  have  been 
sold  for  much,  and  given  to  the 
poor.  ID  But  Jesus  perceiving  it 
said  unto  them,  Why  trouble  ye 
the  woman?  for  she  hath  wrought 
a  good  work  upon  me.  11  For  ye 
have  the  poor  always  with  you; 
but  me  ye  have  not  always.  12 
For  in  that  she  poured  this  oint- 
ment upon  my  body,  she  did  it  to 
prepare  me  for  burial.  13  Verily 
I  say  unto  you,  Wheresoever  this 

I 


Mark  14  :  3-9 
3  And  while  he  was  in  Bethany 
in  the  house  of  Simon  the  leper, 
as  he  sat  at  meat,  there  came  a 
woman  having  an  alabaster  cruse 
of  ointment  of  pure  nard  very 
costly;  and  she  brake  the  cruse, 
and  poured  it  over  his  head.  4 
But  there  were  some  that  had 
indignation  among  themselves, 
saying,  To  what  purpose  hath  this 
waste  of  the  ointment  been  made? 

5  For  this  ointment  might  have 
been  sold  for  above  three  hundred 
shillings,  and  given  to  the  poor. 
And  they  murmured  against  her. 

6  But  Jesus  said,  Let  her  alone; 
why  trouble  ye  her?  she  hath 
wrought  a  good  work  on  me.  7 
For  ye  have  the  poor  always  with 
you,  and  whensoever  ye  will  ye 
can  do  them  good :  but  me  ye 
have  not  always.    8  She  hath  done 


122 


PASSION  WEEK 


Matthew 
gospel   shall   be   preached   in   the 
whole  world,  that  also  which  this 
woman  hath  done  shall  be  spoken 
of  for  a  memorial  of  her. 


Mark 

what  she  could ;  she  hath  anointed 
my  body  beforehand  for  the  bury- 
ing. 9  And  verily  I  say  unto  you, 
Wheresoever  the  gospel  shall  be 
preached  throughout  the  whole 
world,  that  also  which  this  woman 
hath  done  shall  be  spoken  of 
for  a  memorial  of  her. 


20.  TUESDAY  EVENING:   Jesus  Washing  the  Disciples'  Feet 

John  13  :  2-26 

2  And  during  supper,  the  devil  having  already  put  into  the  heart  of 
Judas  Iscariot,  Simon's  son,  to  betray  him,  3  Jesus,  knowing  that 
the  Father  had  given  all  things  into  his  hands,  and  that  he  came  forth 
from  God,  and  goeth  unto  God,  4  riseth  from  supper,  and  layeth  aside 
his  garments;  and  he  took  a  towel,  and  girded  himself.  5  Then  he 
poureth  water  into  the  basin,  and  began  to  wash  the  disciples'  feet, 
and  to  wipe  them  with  the  towel  wherewith  he  was  girded.  6  So  he 
cometh  to  Simon  Peter.  He  saith  unto  him,  Lord,  dost  thou  wash 
my  feet?  7  Jesus  answered  and  said  unto  him.  What  I  do  thou 
knowest  not  now;  but  thou  shalt  understand  hereafter.  8  Peter  saith 
unto  him.  Thou  shalt  never  wash  my  feet.  Jesus  answered  him,  If 
I  wash  thee  not,  thou  hast  no  part  with  me.  9  Simon  Peter  saith 
unto  him.  Lord,  not  my  feet  only,  but  also  my  hands  and  my  head, 
10  Jesus  saith  to  him,  He  that  is  bathed  needeth  not  save  to  wash 
his  feet,  but  is  clean  every  whit:  and  ye  are  clean,  but  not  all.  11  For 
he  knew  him  that  should  betray  him ;  therefore  said  he.  Ye  are  not  all 
clean. 

12  So  when  he  had  washed  their  feet,  and  taken  his  garments,  and 
sat  down  again,  he  said  unto  them.  Know  ye  what  I  have  done  to  you? 

13  Ye  call  me,  Teacher,  and  Lord:  and  ye  say  well;  for  so  I  am. 

14  If  I  then,  the  Lord  and  the  Teacher,  have  washed  your  feet,  ye  also 
ought  to  wash  one  another's  feet.  15  For  I  have  given  you  an  example, 
that  ye  also  should  do  as  I  have  done  to  you.  16  Verily,  verily,  I  say 
unto  you,  A  servant  is  not  greater  than  his  lord;  neither  one  that  is 
sent  greater  than  he  that  sent  him.  17  If  ye  know  these  things,  blessed 
are  ye  if  ye  do  them.  18  I  speak  not  of  you  all :  I  know  whom  I  have 
chosen :  but  that  the  scripture  may  be  fulfilled.  He  that  eateth  my 
bread  lifted  up  his  heel  against  me.  19  From  henceforth  I  tell 
you  before  it  come  to  pass,  that,  when  it  is  come  to  pass,  ye  may 
believe  that  I  am  he.  20  Verily,  verily,  I  say  unto  you,  He  that  re- 
ceiveth  whomsoever  I  send  receiveth  me;  and  he  that  receiveth  me 
receiveth  him  that  sent  me. 


HARMONY  12- 


JOHN 

21  When  Jesus  had  thus  said,  he  was  troubled  in  the  spirit,  and 
testified,  and  said,  Verily,  verily,  I  say  unto  you,  that  one  of  \ou 
shall  betray  me.  22  The  disciples  looked  one  on  another,  doubting 
of  whom  he  spake.  23  There  was  at  the  table  reclining  in  Jesus' 
bosom  one  of  his  disciples,  whom  Jesus  loved.  24  Simon  Peter  there- 
fore beckoneth  to  him,  and  saith  unto  him,  Tell  us  who  it  is  of  whom 
he  speaketh,  25  He  leaning  back,  as  he  was,  on  Jesus'  breast  saith 
unto  him,  Lord,  who  is  it?  26  Jesus  therefore  answereth,  He  it  is, 
for  whom  I  shall  dip  the  sop,  and  give  it  him.  So  when  he  had 
dipped  the  sop,  he  taketh  and  giveth  it  to  Judas,  the  son  of  Simon 
Iscariot. 


124 


PASSION  WEEK 


21.  TUESDAY  EVENING:  Judas  Goes  Out  and  Bargains  for 

Betrayal 


Matt.  26  :  14-16 

14  Then  one  of  the  twelve,  who 
was  called  Judas  Iscariot,  went 
unto  the  chief  priests,  15  and  said, 
What  are  ye  willing  to  give  me, 
and  I  will  deliver  him  unto  you? 
And  they  weighed  unto  him  thirty 
pieces  of  silver.  16  And  from 
that  time  he  sought  opportunity 
to  deliver  him  wito  them. 


Mark   14  :  10,   11 

10  And  Judas  Iscariot,  he  that 
was  one  of  the  twelve,  went  away 
unto  the  chief  priests,  that  he 
might  deliver  him  unto  them,  n 
And  they,  when  they  heard  it, 
were  glad,  and  promised  to  give 
him  money.  And  he  sought  how 
he  might  conveniently  deliver  him 
unto  them. 


HARMONY 


125 


Luke   22  :  3-6 

3  And  Satan  entered  into  Judas 
who  was  called  Iscariot,  being  of 
the  number  of  the  twelve.  4  And 
he  went  away,  and  communed 
with  the  chief  priests  and  captains, 
how  he  might  deliver  him  unto 
them.  5  And  they  were  glad,  and 
covenanted  to  give  him  money.  6 
And  he  consented,  and  sought  op- 
portunity to  deliver  him  unto 
them  in  the  absence  of  the  multi- 
tude. 


John  13  :  27-30 
27  And  after  the  sop,  then  en- 
tered Satan  into  him.  Jesus 
therefore  saith  unto  him,  What 
thou  doest,  do  quickly.  28  Now  no 
man  at  the  table  knew  for  what 
intent  he  spake  this  unto  him. 
29  For  some  thought,  because 
Judas  had  the  bag,  that  Jesus 
said  unto  him,  Buy  what  things 
we  have  need  of  for  the  feast;  or, 
that  he  should  give  something  to 
the  poor.  30  He  then  having  re- 
ceived the  sop  went  out  straight- 
way: and  it  was  night. 


22.  TUESDAY  EVENING:   The  Son  of  Man  Glorified 
John   13  :  31-38 

31  When  therefore  he  was  gone  out,  Jesus  saith,  Now  is  the  Son 
of  man  glorified,  and  God  is  glorified  in  him ;  32  and  God  shall  glorify 
him  in  himself,  and  straightway  shall  he  glorify  him.  ZZ  Little  chil- 
dren, yet  a  little  while  I  am  with  you.  Ye  shall  seek  me :  and  as  I 
said  unto  the  Jews,  Whither  I  go,  ye  cannot  come;  so  now  I  say  unto 
you.  34  A  new  commandment  I  give  unto  you,  that  ye  love  one 
another;  even  as  I  have  loved  you,  that  ye  also  love  one  another. 
35  By  this  shall  all  men  know  that  ye  are  my  disciples,  if  ye  have  love 
one  to  another. 

36  Simon  Peter  saith  unto  him,  Lord,  whither  goest  thou?  Jesus 
answered.  Whither  I  go,  thou  canst  not  follow  me  now;  but  thou 
shalt  follow  afterwards,  ^y  Peter  saith  unto  him,  Lord,  why  cannot  I 
follow  thee  even  now?  I  will  lay  down  my  life  for  thee.  38  Jesus 
answereth,  Wilt  thou  lay  down  thy  life  for  me?  Verily,  verily,  I  say 
unto  thee.  The  cock  shall  not  crow,  till  thou  hast  denied  me  thrice. 

23.  TUESDAY  EVENING:  Jesus*  Departure;  Promise  of  the 

Comforter 
John  14  :  1-31 
I  Let  not  your  heart  be  troubled:  ye  believe  in  God,  believe  also  in 
me.  2  In  my  Father's  house  are  many  mansions;  if  it  were  not  so,  I 
would  have  told  you;  for  I  go  to  prepare  a  place  for  you.  3  And  if 
I  go  and  prepare  a  place  for  you,  I  come  again,  and  will  receive  you 
unto  myself;  that  where  I  am,  there  ye  may  be  also.  4  And  whither 
I  go,  ye  know  the  way.     5  Thomas  saith  unto  him.  Lord,  we  know 


126  PASSION  WEEK 


John 
not  whither  thou  goest;  how  know  we  the  way?  6  Jesus  saith 
unto  him,  I  am  the  way,  and  the  truth,  and  the  life:  no  one  cometh 
unto  the  Father,  but  by  me.  7  If  ye  had  known  me,  ye  would  have 
known  my  Father  also:  from  henceforth  ye  know  him,  and  have  seen 
him.  8  Philip  saith  unto  him.  Lord,  show  us  the  Father,  and  it  suf- 
ficeth  us.  9  Jesus  saith  unto  him,  Have  I  been  so  long  time  with  you, 
and  dost  thou  not  know  me,  Philip?  he  that  hath  seen  me  hath  seen 
the  Father;  how  sayest  'thou,  Show  us  the  Father?  lo  Believest 
thou  not  that  I  am  in  the  Father,  and  the  Father  in  me?  the  words 
that  I  say  unto  you  I  speak  not  from  myself;  but  the  Father  abiding 
in  me  doeth  his  works,  ii  Believe  me  that  I  am  in  the  Father, 
and  the  Father  in  me:  or  else  believe  me  for  the  very  works'  sake. 
12  Verily,  verily,  I  say  unto  you.  He  that  believeth  on  me,  the 
works  that  I  do  shall  he  do  also;  and  greater  works  than  these  shall 
he  do ;  because  I  go  unto  the  Father.  13  And  whatsoever  ye  shall  ask 
in  my  name,  that  will  I  do,  that  the  Father  may  be  glorified  in  the 
Son.  14  If  ye  shall  ask  anything  in  my  name,  that  will  I  do.  15 
If  ye  love  me,  ye  will  keep  my  commandments.  16  And  I  will  pray 
the  Father,  and  he  shall  give  you  another  Comforter,  that  he  may  be 
with  you  for  ever,  17  even  the  Spirit  of  truth:  whom  the  world  can- 
not receive;  for  it  beholdeth  him  not,  neither  knoweth  him:  ye  know 
him;  for  he  abideth  with  you,  and  shall  be  in  you.  18  I  will  not 
leave  you  desolate :  I  come  unto  you.  19  Yet  a  little  while,  and  the 
world  beholdeth  me  no  more;  but  ye  behold  me:  because  I  live,  ye 
shall  live  also.  20  In  that  day  ye  shall  know  that  I  am  in  my 
Father,  and  ye  in  me,  and  I  In  you.  21  He  that  hath  my  command- 
ments, and  keepeth  them,  he  it  is  that  loveth  me:  and  he  that  loveth 
me  shall  be  loved  of  my  Father,  and  I  will  love  him,  and  will  manifest 
myself  unto  him,  22  Judas  (not  Iscariot)  saith  unto  him.  Lord,  what 
is  come  to  pass  that  thou  wilt  manifest  thyself  unto  us,  and  not  unto 
the  world?  23  Jesus  answered  and  said  unto  him,  If  a  man  love  me, 
he  will  keep  my  word :  and  my  Father  will  love  him,  and  we  will  come 
unto  him,  and  make  our  abode  with  him.  24  He  that  loveth  me  not 
keepeth  not  my  words:  and  the  word  which  ye  hear  is  not  mine,  but 
the  Father's  who  sent  me. 

25  These  things  have  I  spoken  unto  you,  while  yet  abiding  with  you. 
26  But  the  Comforter,  even  the  Holy  Spirit,  whom  the  Father  will 
send  in  my  name,  he  shall  teach  you  all  things,  and  bring  to  your 
remembrance  all  that  I  said  unto  you.  27  Peace  I  leave  with  you;  my 
peace  I  give  unto  you :  not  as  the  world  giveth,  give  I  unto  you.  Let 
not  your  heart  be  troubled,  neither  let  it  be  fearful,  28  Ye  heard  how 
I  said  to  you,  I  go  away,  and  I  come  unto  you.  If  ye  loved  me,  ye 
would  have  rejoiced,  because  I  go  unto  the  Father:  for  the  Father  is 
greater  than  I.  29  And  now  I  have  told  you  before  it  come  to  pass, 
that,  when  it  is  come   to  pass,  ye  may  believe.     30  I  will  no  more 


HARMONY  127 


John 
speak  much  with  you,  for  the  prince  of  the  world  cometh :  and  he  hath 
nothing  in   me;   31    but   that   the   world   may   know   that   I   love   the 
Father,   and   as   the   Father  gave   me   commandment,   even   so   I   do. 
Arise,  let  us  go  hence. 

24.  WEDNESDAY :  Abiding  Union  of  Jesus  and  His  Disciples 

John  15  :  1-27 
I  I  am  the  true  vine,  and  my  Father  is  the  husbandman.  2  Every 
branch  in  me  that  beareth  not  fruit,  he  taketh  it  away:  and  every 
branch  that  beareth  fruit,  he  cleanseth  it,  that  it  may  bear  more  fruit. 
3  Already  ye  are  clean  because  of  the  word  which  I  have  spoken  unto 
you.  4  Abide  in  me,  and  I  in  you.  As  the  branch  cannot  bear  fruit  of 
itself,  except  it  abide  in  the  vine;  so  neither  can  ye,  except  ye  abide 
in  me.  5  I  am  the  vine,  ye  are  the  branches :  He  that  abideth  in  me, 
and  I  in  him,  the  same  beareth  much  fruit:  for  apart  from  me  ye  can 
do  nothing.  6  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a 
branch,  and  is  withered;  and  they  gather  them,  and  cast  them  into 
'the  fire,  and  they  are  burned.  7  If  ye  abide  in  me,  and  my  words 
abide  in  you,  ask  whatsoever'  ye  will,  and  it  shall  be  done  unto  you. 
8  Herein  is  my  Father  glorified,  that  ye  bear  much  fruit;  and  so  shall 
ye  be  my  disciples.  9  Even  as  the  Father  hath  loved  me,  I  also  have 
loved  you :  abide  ye  in  my  love.  10  If  ye  keep  my  commandments, 
ye  shall  abide  in  my  love;  even  as  I  have  kept  my  Father's  com- 
mandments, and  abide  in  his  love.  11  These  things  have  I  spoken 
unto  you,  that  my  joy  may  be  in  you,  and  that  your  joy  may  be  made 
full.  12  This  is  my  commandment,  that  ye  love  one  another,  even  as 
I  have  loved  you.  13  Greater  love  hath  no  man  than  this,  that  a  man 
lay  down  his  life  for  his  friends.  14  Ye  are  my  friends,  if  ye  do  the 
things  which  I  command  you.  15  No  longer  do  I  call  you  servants; 
for  the  servant  knoweth  not  what  his  lord  doeth :  but  I  have  called 
you  friends ;  for  all  things  that  I  heard  from  my  Father  I  have  made 
known  unto  you.  16  Ye  did  not  choose  me,  but  I  chose  you,  and 
appointed  you,  that  ye  should  go  and  bear  fruit,  and  that  your  fruit 
should  abide :  that  whatsoever  ye  shall  ask  of  the  Father  in  my  name, 
he  may  give  it  you.  17  These  things  I  command  you,  that  ye  may  love 
one  another.  18  If  the  world  hateth  you,  ye  know  that  it  hath  hated 
me  before  it  hated  you.  19  If  ye  were  of  the  world,  -the  world  would 
love  its  own :  but  because  ye  are  not  of  the  world,  but  I  chose  you  out 
of  the  world,  therefore  the  world  hateth  you.  20  Remember  the  word 
that  I  said  unto  you,  A  servant  is  not  greater  than  his  lord.  If  they 
persecuted  me,  they  will  also  persecute  you ;  if  they  kept  my  word,  they 
will  keep  yours  also.  21  But  all  these  things  will  they  do  unto  you 
for  my  name's  sake,  because  they  know  not  him  that  sent  me.  22  If 
I  had  not  come  and  spoken  unto  them,  they  had  not  had  sin :  but  now 
they  have  no  excuse  for  their  sin.    2s  He  that  hateth  me  hateth  my 


128  PASSION  WEEK 


John 

Father  also.  24  If  I  had  not  done  among  them  the  works  which  none 
other  did,  they  had  not  had  sin:  but  now  have  'they  both  seen  and 
hated  both  me  and  my  Father.  25  But  this  cometh  to  pass,  that  the 
word  may  be  fulfilled  that  is  written  in  their  law,  They  hated  me 
without  a  cause.  26  But  when  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit  of  truth,  which  pro- 
ceedeth  from  the  Father,  he  shall  bear  witness  of  me:  27  and  ye  also 
bear  witness,  because  ye  have  been  with  me  from  the  beginning. 

25.  WEDNESDAY;   Persecution  Foretold 
John  16  :  1-33 

I  These  things  have  I  spoken  unto  you,  that  ye  should  not  be  caused 
to  stumble,  2  They  shall  put  you  out  of  the  synagogues:  yea,  the 
hour  cometh,  that  whosoever  killeth  you  shall  think  that  he  offereth 
service  unto  God.  3  And  these  things  will  they  do,  because  they  have 
not  known  the  Father,  nor  me.  4  But  these  things  have  I  spoken  unto 
you,  that  when  their  hour  is  come,  ye  may  remember  them,  how  that  I 
told  you.  And  these  things  I  said  not  unto  you  from  the  beginning, 
because  I  was  with  you.  5  But  now  I  go  unto  him  that  sent  me;  and 
none  of  you  asketh  me.  Whither  goest  thou?  6  But  because  I  have 
spoken  these  things  unto  you,  sorrow  hath  filled  your  heart.  7  Never- 
theless I  tell  you  the  truth :  It  is  expedient  for  you  that  I  go  away ; 
for  if  I  go  not  away,  the  Comforter  will  not  come  unto  you ;  but  if  I 
go,  I  will  send  him  unto  you.  8  And  he,  when  he  is  come,  will  convict 
the  world  in  respect  of  sin,  and  of  righteousness,  and  of  judgment: 
9  of  sin,  because  they  believe  not  on  me;  10  of  righteousness,  because 
I  go  to  the  Father,  and  ye  behold  me  no  more;  11  of  judgment, 
because  the  prince  of  this  world  hath  been  judged.  12  I  have  yet 
many  things  to  say  unto  you,  but  ye  cannot  bear  them  now.  13  How- 
beit  when  he,  the  Spirit  of  truth,  is  come,  he  shall  guide  you  into  all 
the  truth :  for  he  shall  not  speak  from  himself ;  but  what  things  soever 
he  shall  hear,  these  shall  he  speak :  and  he  shall  declare  unto  you 
the  things  that  are  to  come.  14  He  shall  glorify  me :  for  he  shall  take 
of  mine,  and  shall  declare  it  unto  you.  15  All  things  whatsoever  the 
Father  hath  are  mine :  therefore  said  I,  that  he  taketh  of  mine,  and 
shall  declare  it  unto  you.  16  A  little  while,  and  ye  behold  me  no  more ; 
and  again  a  little  while,  and  ye  shall  see  me.  17  Some  of  his  disciples 
therefore  said  one  to  another,  What  is  this  that  he  saith  unto  us, 
A  little  while,  and  ye  behold  me  not;  and  again  a  little  while,  and  ye 
shall  see  me:  and,  Because  I  go  to  the  Father?  18  They  said  there- 
fore, What  is  this  that  he  saith,  A  little  while?  We  know  not  what 
he  saith.  19  Jesus  perceived  that  they  were  desirous  to  ask  him,  and 
he  said  unto  them.  Do  ye  inquire  among  yourselves  concerning  this, 
that  I  said,  A  little  while,  and  ye  behold  me  not,  and  again  a  little 
while,  and  ye  shall  see  me?    20  Verily,  verily,  I  say  unto  you,  that  ye 


HARMONY  129 


John 
shall  weep  and  lament,  but  the  world  shall  rejoice:  ye  shall  be  sorrow- 
ful, but  your  sorrow  shall  be  turned  into  joy.  21  A  woman  when  she 
is  in  travail  hath  sorrow,  because  her  hour  is  come :  but  when  she  is 
delivered  of  the  child,  she  remembereth  no  more  the  anguish,  for  the 
joy  that  a  man  is  born  into  the  world.  22  And  ye  therefore  now  have 
sorrow:  but  I  will  see  you  again,  and  your  heart  shall  rejoice,  and 
your  joy  no  one  taketli  away  from  you.  23  And  in  that  day  ye  shall 
ask  me  no  question.  Verily,  verily,  I  say  unto  you.  If  ye  shall  ask 
anything  of  the  Father,  he  will  give  it  you  in  my  name.  24  Hitherto 
have  ye  asked  nothing  in  my  name :  ask,  and  ye  shall  receive,  that  your 
joy  may  be  made   full. 

25  These  things  have  I  spoken  unto  you  in  dark  sayings:  the  hour 
Cometh,  when  I  shall  no  more  speak  unto  you  in  dark  sayings,  but 
shall  tell  you  plainly  of  the  Father.  26  In  that  day  ye  shall  ask  in 
my  name :  and  I  say  not  unto  you,  that  I  will  pray  the  Father  for  you ; 
27  for  the  Father  himself  loveth  you,  because  ye  have  loved  me,  and 
have  believed  that  I  came  forth  from  the  Father.  28  I  came  out 
from  the  Father,  and  am  come  into  the  world:  again,  I  leave  the 
world,  and  go  unto  the  Father.  29  His  disciples  say,  Lo,  now  speakest 
thou  plainly,  and  speakest  no  dark  saying.  30  Now  know  we  that  thou 
knowest  all  things,  and  needest  not  that  any  man  should  ask  thee:  by 
this  we  believe  that  thou  camest  forth  from  God.  31  Jesus  answered 
them.  Do  ye  now  believe?  32  Behold,  the  hour  cometh,  yea,  is  come, 
that  ye  shall  be  scattered,  every  man  to  his  own,  and  shall  leave  me 
alone:  and  yet  I  am  not  alone,  because  the  Father  is  with  me.  33 
These  things  have  I  spoken  unto  you,  that  in  me  ye  may  have  peace. 
In  the  world  ye  have  tribulation:  but  be  of  good  cheer;  I  have 
overcome  the  world. 

26.  WEDNESDAY:   The  Intercessory  Prayer 

John  17  :  1-26 
I  These  things  spake  Jesus;  and  lifting  up  his  eyes  to  heaven,  he 
said.  Father,  the  hour  is  come;  glorify  thy  Son,  that  the  Son  may 
glorify  thee:  2  even  as  thou  gavest  him  authority  over  all  flesh,  that 
to  all  whom  thou  hast  given  him,  he  should  give  eternal  life.  3  And 
this  is  life  eternal,  that  they  should  know  thee  the  only  true 
God,  and  him  whom  thou  didst  send,  even  Jesus  Christ.  4 
I  glorified  thee  on  the  earth,  having  accomplished  the  work  which 
thou  hast  given  me  to  do.  5  And  now,  Father,  glorify  thou  me 
with  thine  own  self  with  the  glory  which  I  had  with  thee  before 
the  world  was.  6  I  manifested  thy  name  unto  the  men  whom  thou 
gavest  me  out  of  the  world:  thine  they  were,  and  thou  gavest  them 
to  me ;  and  they  have  kept  thy  word.  7  Now  they  know  that  all  things 
whatsoever  thou  hast  given  me  are  from  thee:  8  for  the  words 
which   thou   gavest  me   T   have  given   unto   them;   and   they   received 


130 


PASSION  WEEK 


John 
them,  and  knew  of  a  truth  that  I  came  forth  from  thee,  and  they 
believed  that  thou  didst  send  me.  9  I  pray  for  them:  I  pray  not  for 
the  world,  but  for  those  whom  thou  hast  given  me;  for  they  are  thine: 
10  and  all  things  that  are  mine  are  thine,  and  thine  are  mine: 
and  I  am  glorified  in  them.  11  And  I  am  no  more  in  the  world, 
and  these  are  in  the  world,  and  I  come  to  thee.  Holy  Father,  keep 
them  in  thy  name  which  thou  hast  given  me,  that  they  may  be  one, 
even  as  we  are.  12  While  I  was  with  them,  I  kept  them  in  thy  name 
which  thou  hast  given  me :  and  I  guarded  them,  and  not  one  of  them 
perished,  but  the  son  of  perdition;  that  the  scripture  might  be  ful- 
filled. 13  But  now  I  come  to  thee;  and  these  things  I  speak  in  the 
world,  that  they  may  have  my  joy  made  full  in  themselves.  14  I 
have  given  them  thy  word ;  and  the  world  hated  them,  because  they 
are  not  of  the  world,  even  as  I  am  not  of  the  world.  15  I  pray  not 
that  thou  shouldest  take  them  from  the  world,  but  that  thou  shouldest 
keep  them  from  the  evil  one.  16  They  are  not  of  the  world,  even 
as  I  am  not  of  the  world.  17  Sanctify  them  in  the  truth:  thy  word  is 
truth.  18  As  thou  didst  send  me  into  the  world,  even  so  sent  I  them 
into  the  world.  19  And  for  their  sakes  I  sanctify  myself,  that  they 
themselves  also  may  be  sanctified  in  truth.  20  Neither  for  these  only 
do  I  pray,  but  for  them  also  that  believe  on  me  through  their  word; 
21  that  they  may  all  be  one;  even  as  thou,  Father,  art  in  me,  and  I 
in  thee,  that  they  also  may  be  in  us :  that  the  world  may  believe  that 
thou  didst  send  me.  22  And  the  glory  which  thou  hast  given  me  I 
have  given  unto  them;  that  they  may  be  one,  even  as  we  are  one;  23 
I  in  them,  and  thou  in  me,  that  they  may  be  perfected  into  one;  that 
the  world  may  know  that  thou  didst  send  me,  and  lovedst  them,  even 
as  thou  lovedst  me.  24  Father,  I  desire  that  they  also  whom  thou 
hast  given  me  be  with  me  where  I  am,  that  they  may  behold  my  glory, 
which  thou  hast  given  me:  for  thou  lovedst  me  before  the  foundation 
of  the  world.  25  O  righteous  Father,  the  world  knew  thee  not,  but 
I  knew  thee;  and  these  knew  that  thou  didst  send  me;  26  and  I  made 
known  unto  them  thy  name,  and  will  make  it  known;  that  the  love 
wherewith  thou  lovedst  me  may  be  in  them,  and  I  in  them. 

27.  THURSDAY:   Preparation  for  the  Passover 


Matt.  26  :  17-19 

17  Now  on  the  first 
day  of  unleavened 
bread  the  disciples 
came  to  Jesus,  saying, 
Where  wilt  thou  that 
we  make  ready  for 
thee  to  eat  the  pass- 


Mark   14  :  12-16 

12  And  on  the  first 
day  of  unleavened 
bread,  when  they  sac- 
rificed the  passover, 
his  disciples  say  unto 
him,  Where  wilt  thou 
that  we  go  and  make 


Luke  22  :  7-13 

7  And  the  day  of 
unleavened  bread 
came,  on  which  the 
passover  must  be 
sacrificed.  8  And  he 
sent  Peter  and  John, 
saying,  Go  and  make 


HARMONY 


131 


Matthew 

over?  18  And  he 
said,  Go  into  the  city 
to  such  a  man,  and 
say  unto  him,  The 
Teacher  saith.  My 
time  is  at  hand;  I 
keep  the  passover  at 
thy  house  with  my 
disciples.  19  And  the 
disciples  did  as  Jesus 
appointed  them;  and 
they  made  ready  the 
passover. 


Mark 

ready  that  thou  may- 
est  eat  the  passover? 
13  And  he  sendeth 
two  of  his  disciples, 
and  saith  unto  them, 
Go  into  the  city,  and 
there  shall  meet  you 
a  man  bearing  a  pitch- 
er of  water :  follow 
him;  14  and  where- 
soever he  shall  enter 
in,  say  to  the  master 
of  the  house.  The 
Teacher  saith.  Where 
is  my  guest-chamber, 
where  I  shall  eat  the 
passover  with  my  dis- 
ciples? 15  And  he 
will  himself  show 
you  a  large  upper 
room  furnished  and 
ready :  and  there 
make  ready  for  us. 
16  And  the  disciples 
went  forth,  and  came 
into  the  city,  and 
found  as  he  had  said 
unto  them:  and  they 
made  ready  the  pass- 
over. 


Luke 

ready  for  us  the  pass- 
over,  that  we  may  eat. 

9  And  they  said  unto 
him,  Where  wilt  thou 
that  we  make  ready? 

10  And  he  said  unto 
them,  Behold,  when 
ye  are  entered  into 
the  city,  there  shall 
meet  you  a  man  bear- 
ing a  pitcher  of 
water ;  follow  him 
into  the  house  where- 
into  he  goeth.  11 
And  ye  shall  say  unto 
the  master  of  the 
house,  The  Teacher 
saith  unto  thee, 
Where  is  the  guest- 
chamber,  where  I 
shall  eat  the  passover 
with  my  disciples?  12 
And  he  will  show 
you  a  large  upper 
room  furnished :  there 
make  ready.  13  And 
they  went,  and  found 
as  he  had  said  unto 
them:  and  they  made 
ready  the  passover. 


28.  THURSDAY  EVENING:  The  Passover  Supper;  The  Betrayer 

Designated 


Matt.  26  :  20-25 

20  Now  when  even 
was  come,  he  was 
sitting  at  meat  with 
the  twelve  disciples ; 
21  and  as  they  were 
eating,  he  said,  Verily 
I  say  unto  you,  that 
one  of  you  shall  be- 
tray me.  22  And  they 
were    exceeding    sor- 


Mark   14  :  17-21 

17  And  when  it  was 
evening  he  cometh 
with  the  twelve.  18 
And  as  they  sat 
and  were  eating,  Je- 
sus said.  Verily  I  say 
unto  you.  One  of  you 
shall  betray  me,  even 
he  that  eateth  with 
me.      19   They   began 


Luke  22:14-18,  21-30 

14  And  when  the 
hour  was  come,  he  sat 
down,  and  the  apostles 
with  him.  15  And  he 
said  unto  them,  With 
desire  I  have  desired 
to  eat  this  passover 
with  you  before  I 
suffer:  16  for  I  say 
unto  you,  I  shall  not 


132 


PASSION  WEEK 


Matthew 

rowful,  and  began  to 
say  unto  him  every 
one,  Is  it  I,  Lord?  23 
And  he  answered  and 
said,  He  that  dipped 
his  hand  with  me  in 
the  dish,  the  same 
shall  betray  me.  24 
The  Son  of  man 
goeth,  even  as  it  is 
written  of  him :  but 
woe  unto  that  man 
through  whom  the 
Son  of  man  is  be- 
trayed !  good  were  it 
for  that  man  if  he 
had  not  been  born.  25 
And  Judas,  who  be- 
trayed him,  answered 
and  said,  Is  it  I,  Rab- 
bi? He  saith  unto 
him,  Thou  hast  said. 


Mark 
to  be  sorrowful,  and 
to  say  unto  him  one 
by  one.  Is  it  I?  20 
And  he  said  unto 
them.  It  is  one  of  the 
twelve,  he  that  dippeth 
with  me  in  the  dish. 
21  For  the  Son  of 
man  goeth,  even  as 
it  is  written  of  him : 
but  woe  unto  that 
man  through  whom 
the  Son  of  man  is  be- 
trayed! good  were  it 
for  that  man  if  he 
had  not  been  born. 


Luke 

eat  it,  until  it  be  ful- 
filled in  the  kingdom 
of  God.  17  And  he 
received  a  cup,  and 
when  he  had  given 
thanks,  he  said,  Take 
this,  and  divide  it 
among  yourselves:  18 
for  I  say  unto  you,  I 
shall  not  drink  from 
henceforth  of  the 
fruit  of  the  vine, 
until  the  kingdom 
of  God  shall  come. 
21  But  behold,  the 
hand  of  him  that  be- 
trayeth  me  is  with  me 
on  the  table.  22  For 
the  Son  of  man  in- 
deed goeth,  as  it  hath 
been  determined:  but 
woe  unto  that  man 
through  whom  he  is 
betrayed !  23  A  n  d 
they  began  to  ques- 
t  i  o  n  among  them- 
selves, which  of  them 
it  was  that  should  do 
this   thing. 

24  And  there  arose 
also  a  contention 
among  them,  which 
of  them  was  account- 
ed to  be  greatest.  25 
And  he  said  unto 
them,  The  kings  of 
the  Gentiles  have 
lordship  over  them  ; 
and  they  that  have 
authority  over  them 
are  called  Benefac- 
tors. 26  But  ye  shall 
not  be  so :  but  he  that 
is  the  greater  among 
you,   let   him  become 


HARMONY 


133 


Luke 
as  the  younger;  and 
he  that  is  chief,  as  he 
that  doth  serve.  27 
For  which  is  greater, 
he  that  sitteth  at 
meat,  or  he  that  serv- 
eth?  is  not  he  that 
sitteth  at  meat?  but  I 
am  in  the  midst  of 
you  as  he  that  serveth. 
28  But  ye  are  they 
that  have  continued 
with  me  in  my  temp- 
tations; 29  and  I  ap- 
point unto  you  a 
kingdom,  even  as  my 
Father  appointed  unto 
me,  30  that  ye  may 
eat  and  drink  at  my 
table  in  my  kingdom; 
and  ye  shall  sit  on 
thrones  judging  the 
twelve  tribes  of  Israel. 


134 


PASSION  WEEK 


29.  THURSDAY  EVENING:  The  Lord's  Supper  Instituted 


Matt.  26  :  26-30 

26  And  as  they  were  eating, 
Jesus  took  bread,  and  blessed,  and 
brake  it;  and  he  gave  to  the  dis- 
ciples, and  said.  Take,  eat;  this 
is  my  body.  27  And  he  took  a 
cup,  and  gave  thanks,  and  gave  to 
them,  saying,  Drink  ye  all  of  it; 
28  for  this  is  my  blood  of  the 
covenant,  which  is  poured  out  for 
many  unto  remission  of  sins.  29 
But  I  say  unto  you,  I  shall  not 
drink  henceforth  of  this  fruit  of 
the  vine,  until  that  day  when  I 
drink  it  new  with  you  in  my 
Father's  kingdom. 

30  And  when  they  had  sung  a 
hymn,  they  went  out  unto  the 
mount  of  Olives. 


Mark  14  :  22-26 

22  And  as  they  were  eating,  he 
took  bread,  and  when  he  had 
blessed,  he  brake  it,  and  gave  to 
them,  and  said,  Take  ye :  this  is 
my  body.  23  And  he  took  a  cup, 
and  when  he  had  given  thanks, 
he  gave  to  them :  and  they  all 
drank  of  it.  24  And  he  said  unto 
them.  This  is  my  blood  of  the 
covenant,  which  is  poured  out  for 
many.  25  Verily  I  say  unto  you, 
I  shall  no  more  drink  of  the  fruit 
of  the  vine,  until  that  day  when  I 
drink  it  new  in  the  kingdom  of 
God. 

26  And  when  they  had  sung  a 
hymn,  they  went  out  unto  the 
mount  of   Olives. 


30.  THURSDAY  NIGHT:   Dispersion  of  the  Twelve  Announced; 

Peter's  Denial 


Matt.  26  :  31-35 
31  Then  saith  Jesus  unto  them, 
All  ye  shall  be  offended  in  me 
this  night :  for  it  is  written,  I  will 
smite  the  shepherd,  and  the  sheep 
of  the  flock  shall  be  scattered 
abroad.  32  But  after  I  am  raised 
lip,  I  will  go  before  you  into 
Galilee.  23  But  Peter  answered 
and  said  unto  him,  If  all  shall  be 
offended  in  thee,  I  will  never  be 
offended.  34  Jesus  said  unto  him, 
Verily  I  say  unto  thee,  that  this 
night,  before  the  cock  crow,  thou 
shalt  deny  me  thrice.  35  Peter 
saith  unto  him,  Even  if  I  must 
die  with  thee,  yet  will  I  not  deny 
thee.  Likewise  also  said  all  the 
disciples. 


Mark  14  :  27-31 
27  And  Jesus  saith  unto  them, 
All  ye  shall  be  offended :  for  it  is 
written,  I  will  smite  the  shepherd, 
and  the  sheep  shall  be  scattered 
abroad.  28  Howbeit,  after  I  am 
raised  up,  I  will  go  before  you 
into  Galilee.  29  But  Peter  said 
unto  him,  Although  all  shall  be 
offended,  yet  will  not  I.  30  And 
Jesus  saith  unto  him.  Verily  I  say 
unto  thee,  that  thou  to-day,  even 
this  night,  before  the  cock  crow 
twice,  shalt  deny  me  thrice.  31 
But  he  spake  exceeding  vehe- 
mently, If  I  must  die  with  thee,  I 
will  not  deny  thee.  And  in  like 
manner  also  said  they  all. 


HARMONY 


135 


Luke  22  :  19,  20 
19  And  he  took  bread,  and  when 
he  had  given  thanks,  he  brake  it, 
and  gave  to  them,  saying.  This 
is  my  body  which  is  given  for 
you :  this  do  in  remembrance  of 
me.  20  And  the  cup  in  like  man- 
ner after  supper,  saying,  This  cup 
is  the  new  covenant  in  my  blood, 
even  that  which  is  poured  out 
for  you. 


(i  Cor.  II  :  23-26) 
23  For  I  received  of  the  Lord 
that  which  also  I  delivered  unto 
you,  that  the  Lord  Jesus  in  the 
night  in  which  he  was  betrayed 
took  bread;  24  and  when  he  had 
given  thanks,  he  brake  it,  and 
said.  This  is  my  body,  which  is 
for  you :  this  do  in  remembrance 
of  me.  25  In  like  manner  also 
the  cup,  after  supper,  saying.  This 
cup  is  the  new  covenant  in  my 
blood:  this  do,  as  often  as  ye 
drink  it,  in  remembrance  of  me. 
26  For  as  often  as  ye  eat  this 
bread,  and  drink  the  cup,  ye  pro- 
claim the  Lord's  death  till  he 
come. 


John  18  :  i 
I  When  Jesus  had  spoken 
these  words,  he  went  forth  with 
his  disciples  over  the  brook  Kid- 
ron,  where  was  a  garden,  into 
which  he  entered,  himself  and  his 
disciples. 


Luke  22  :  31-38 

31  Simon,  Simon,  behold,  Satan 
asked  to  have  you,  that  he  might 
sift  you  as  wheat :  32  but  I  made 
supplication  for  thee,  that  thy 
faith  fail  not;  and  do  thou,  when 
once  thou  hast  turned  again,  es- 
tablish thy  brethren.  33  And  he 
said  unto  him.  Lord,  with  thee  I  am  ready  to  go  both  to  prison  and 
to  death.  34  And  he  said,  I  tell  thee,  Peter,  the  cock  shall  not  crow 
this  day,  until  thou  shalt  thrice  deny  that  thou  knowest  me. 

35  And  he  said  unto  them.  When  I  sent  you  forth  without  purse, 
and  wallet,  and  shoes,  lacked  ye  anything?  And  they  said.  Nothing. 
36  And  he  said  unto  them.  But  now,  he  that  hath  a  purse,  let  him 
take  it,  and  likewise  a  wallet;  and  he  that  hath  none,  let  him  sell  his 
cloak,  and  buy  a  sword.  37  For  I  say  unto  you,  that  this  which  is 
written  must  be  fulfilled  in  me,  And  he  was  reckoned  with  transgres- 
sors :  for  that  which  concerneth  me  hath  fulfilment.  38  And  they  said. 
Lord,  behold,  here  are  two  swords.  And  he  said  unto  them.  It  is 
enough. 


136 


PASSION  WEEK 


31.  FRIDAY:   The  Agony  in  Gethsemane 


Matt.  26  :  36-46 
36  Then  cometh  Je- 
sus with  them  unto  a 
place  called  Gethsem- 
ane, and  saith  unto 
his  disciples,  Sit  ye 
here,  while  I  go 
yonder  and  pray.  37 
And  he  took  with 
him  Peter  and  the 
two  sons  of  Zebedee, 
and  began  to  be  sor- 
rowful and  sore 
troubled.  38  Then 
saith  he  unto  them, 
My  soul  is  exceeding 
sorrowful,  even  unto 
death :  abide  ye  here, 
and  watch  with  me. 
39  And  he  went  for- 
ward a  little,  and  fell 
on  his  face,  and 
prayed,  saying.  My 
Father,  if  it  be  pos- 
sible, let  this  cup  pass 
away  from  me:  never- 
theless, not  as  I  will, 
but  as  thou  wilt.  40 
And  he  cometh  unto 
the  disciples,  and 
findeth  them  sleeping, 
and  saith  unto  Peter, 
What,  could  ye  not 
watch  with  me  one 
hour?  41  Watch  and 
pray,  that  ye  enter 
not  into  temptation : 
the  spirit  indeed  is 
willing,  but  the  flesh 
is  weak.  42  Again  a 
second  time  he  went 
away,  and  prayed, 
saying.  My  Father,  if 
this  cannot  pass  away, 


Mark  14  :  32-42 
32  And  they  come 
unto  a  place  which 
was  named  Gethsem- 
ane :  and  he  saith  un- 
to his  disciples,  Sit  ye 
here,  while  I  pray. 
33  And  he  taketh  with 
him  Peter  and  James 
and  John,  and  began 
to  be  greatly  amazed, 
and  sore  troubled.  34 
And  he  saith  unto 
them.  My  soul  is  ex- 
ceeding sorrowful 
even  unto  death :  abide 
ye  here,  and  watch. 
35  And  he  went  for- 
ward a  little,  and  fell 
on  the  ground,  and 
prayed  that,  if  it  were 
possible,  the  hour 
might  pass  away  from 
him.  36  And  he  said, 
Abba,  Father,  all 
things  are  possible 
unto  thee ;  remove  this 
cup  from  me :  how- 
beit  not  what  I  will, 
but  what  thou  wilt. 
37  And  he  cometh,  and 
findeth  them  sleeping, 
and  saith  unto  Peter, 
Simon,  sleepest  thou? 
couldest  thou  not 
watch  one  hour?  38 
Watch  and  pray,  that 
ye  enter  not  into 
temptation:  the  spirit 
indeed  is  willing,  but 
the  flesh  is  weak.  39 
And  again  he  went 
away,  and  prayed,  say- 
ing the   same  words. 


Luke  22  :  39-46 

39  And  he  came  out, 
and  went,  as  his  cus- 
tom was,  unto  the 
mount  of  Olives;  and 
the  disciples  also  fol- 
lowed him.  40  And 
when  he  was  at  the 
place,  he  said  unto 
them,  Pray  that  ye 
enter  not  into  tempta- 
tion. 41  And  he  was 
parted  from  them 
about  a  stone's  cast; 
and  he  kneeled  down 
and  prayed,  42  saying, 
Father,  if  thou  be 
willing,  remove  this 
cup  from  me:  never- 
theless not  my  will, 
but  thine,  be  done.  43 
And  there  appeared 
unto  him  an  angel 
from  heaven,  strength- 
ening him.  44  And 
being  in  an  agony 
he  prayed  more  ear- 
nestly; and  his  sweat 
became  as  it  were 
great  drops  of  blood 
falling  down  upon  the 
ground.  45  And  when 
he  rose  up  from  his 
prayer,  he  came  unto 
the  disciples,  and 
found  them  sleeping 
for  sorrow,  46  and 
said  unto  them,  Why 
sleep  ye?  rise  and 
pray,  that  ye  enter 
not  into  temptation. 


HARMONY 


137 


Matthew 
except  I  drink  it,  thy 
will  be  done.  43  And 
he  c  me  again  and 
found  them  sleeping, 
for  their  eyes  were 
heavy.  44  And  he 
left  them  again,  and 
went  away,  and  prayed 
a  third  time,  saying 
again  the  same  words. 
45  Then  cometh  he  to 
the  disciples,  and  saith 
unto  them.  Sleep  on 
now,  and  take  your 
rest :  behold,  the  hour 
is  at  hand,  and  the 
Son  of  man  is  be- 
trayed into  the  hands 
of  sinners.  46  Arise, 
let  us  be  going:  be- 
hold, he  is  at  hand 
that  betrayeth  me. 


Mark 

40  And  again  he  came, 
and  found  them  sleep- 
ing, for  their  eyes 
were  very  heavy ;  and 
they  knew  not  what 
to  answer  him.  41 
And  he  cometh  the 
third  time,  and  saith 
unto  them.  Sleep  on 
now,  and  take  your 
rest :  it  is  enough ;  the 
hour  is  come;  behold, 
the  Son  of  man  is  be- 
trayed into  the  hands 
of  sinners.  42  Arise, 
let  us  be  going:  be- 
hold, he  that  be- 
trayeth me  is  at  hand. 


K 


138 


PASSION  WEEK 


32.  FRIDAY:   Betrayal  and  Arrest 


Matt.  26  :  47-56 

47  And  while  he  yet  spake,  lo, 
Judas,  one  of  the  twelve,  came, 
and  with  him  a  great  multitude 
with  swords  and  staves,  from  the 
chief  priests  and  elders  of  the 
people.  48  Now  he  that  betrayed 
him  gave  them  a  sign,  saying, 
Whomsoever  I  shall  kiss,  that  is 
he:  take  him.  49  And  straight- 
way he  came  to  Jesus,  and  said, 
Hail,  Rabbi;  and  kissed  him.  50 
And  Jesus  said  unto  him.  Friend, 
do  that  for  which  thou  art  come. 
Then  they  came  and  laid  hands  on 
Jesus,  and  took  him.  51  And  be- 
hold, one  of  them  that  were  with 
Jesus  stretched  out  his  hand,  and 
drew  his  sword,  and  smote  the 
servant  of  the  high  priest,  and 
struck  off  his  ear.  52  Then  saith 
Jesus  unto  him.  Put  up  again  thy 
sword  into  its  place :  for  all  they 
that  take  the  sword  shall  perish 
with  the  sword.  53  Or  thinkest 
thou  that  I  cannot  beseech  my 
Father,  and  he  shall  even  now 
send  me  more  than  twelve 
legions  of  angels?  54  How  then 
should  the  scriptures  be  fulfilled, 
that  thus  it  must  be?  55  In  that 
hour  said  Jesus  to  the  multitudes. 
Are  ye  come  out  as  against  a  rob- 
ber with  swords  and  staves  to  seize 
me?  I  sat  daily  in  the  temple 
teaching,  and  ye  took  me  not. 
56  But  all  this  is  come  to  pass, 
that  the  scriptures  of  the  prophets 
might  be  fulfilled.  Then  all  the 
disciples   left  him,   and   fled. 


Mark  14  :  43-52 

43  And  straightway,  while  he 
yet  spake,  cometh  Judas,  one  of 
the  twelve,  and  with  him  a  multi- 
tude with  swords  and  staves,  from 
the  chief  priests  and  the  scribes 
and  the  elders.  44  Now  he  that 
betrayed  him  had  given  them  a 
token,  saying,  Whomsoever  I  shall 
kiss,  that  is  he;  take  him,  and 
lead  him  away  safely.  45  And 
when  he  was  come,  straightway 
he  came  to  him,  and  saith.  Rabbi; 
and  kissed  him.  46  And  they  laid 
hands  on  him,  and  took  him.  47 
But  a  certain  one  of  them  that 
stood  by  drew  his  sword,  and 
smote  the  servant  of  the  high 
priest,  and  struck  off  his  ear.  48 
And  Jesus  answered  and  said 
unto  them.  Are  ye  come  out,  as 
against  a  robber,  with  swords  and 
staves  to  seize  me?  49  I  was 
daily  with  you  in  the  temple 
teaching,  and  ye  took  me  not: 
but  this  is  done  that  the  scrip- 
tures might  be  fulfilled.  50  And 
they  all  left  him,  and  fled. 

51  And  a  certain  young  man 
followed  with  him,  having  a  linen 
cloth  cast  about  him,  over  his 
naked  body:  and  they  lay  hold  on 
him ;  52  but  he  left  the  linen  cloth, 
and  fled  naked. 


HARMONY 


139 


Luke  22  :  47-53 
^  47  While  he  yet  spake,  behold, 
a  multitude,  and  he  that  was 
called  Judas,  one  of  the  twelve, 
went  before  them;  and  he  drew 
near  unto  Jesus  to  kiss  him.  48 
But  Jesus  said  unto  him,  Judas, 
betrayest  thou  the  Son  of  man 
with  a  kiss?  49  And  when  they 
that  were  about  him  saw  what 
would  follow,  they  said.  Lord, 
shall  we  smite  with  the  sword? 
50  And  a  certain  one  of  them 
smote  the  servant  of  the  high 
priest,  and  struck  off  his  right 
ear.  51  But  Jesus  answered  and 
said,  Suffer  ye  them  thus  far. 
And  he  touched  his  ear,  and 
healed  him.  52  And  Jesus  said 
unto  the  chief  priests,  and  cap- 
tains of  the  temple,  and  elders, 
that  were  come  against  him,  Are 
ye  come  out,  as  against  a  rob- 
ber, with  swords  and  staves?  53 
When  I  was  daily  with  you  in 
the  temple,  ye  stretched  not  forth 
your  hands  against  me;  but  this 
is  your  hour,  and  the  power  of 
darkness. 


John  18  :  2-11 

2  Now  Judas  also,  who  be- 
trayed him,  knew  the  place:  for 
,  Jesus  ofttimes  resorted  thither 
with  his  disciples.  3  Judas  then, 
having  received  the  band  of 
soldiers,  and  officers  from  the 
chief  priests  and  the  Pharisees, 
cometh  thither  with  lanterns  and 
torches  and  weapons.  4  Jesus 
therefore,  knowing  all  the  things 
that  were  coming  upon  him,  went 
forth,  and  saith  unto  them,  Whom 
seek  ye?  5  They  answered  him, 
Jesus  of  Nazareth.  Jesus  saith 
unto  them,  I  am  he.  And  Judas 
also,  who  betrayed  him,  was 
standing  with  them.  6  When 
therefore  he  said  unto  them,  I 
am  he,  they  went  backward,  and 
fell  to  the  ground.  7  Again  there- 
fore he  asked  them,  Whom  seek 
ye?  And  they  said,  Jesus  of 
Nazareth.  8  Jesus  answered,  I 
told  you  that  I  am  he;  if  there- 
fore ye  seek  me,  let  these  go  their 
way:  9  that  the  word  might  be 
fulfilled  which  he  spake,  Of  those 
whom  thou  hast  given  me  I  lost 
not  one.  10  Simon  Peter  there- 
fore having  a  sword  drew  it,  and 
struck  the  high  priest's  servant, 
and  cut  off  his  right  ear.  Now 
the  servant's  name  was  Malchus. 
II  Jesus  therefore  said  unto  Peter, 
Put  up  the  sword  into  the  sheath : 
the  cup  which  the  Father  hath 
given  me,  shall  I  not  drink  it? 


Note.     The  discussions  of  Part  Second  not  extending  beyond  the 
events  of  Friday,  this  Harmony  ends  with  the  Betrayal  and  Arrest. 


INDEX 


Abbott,  Lyman,  on  two  suppers  at 

Bethany,  50,  64. 
Age  of  Jesus  when  the  Magi  came, 

12. 
Alford,  Henry,  on  time  of  year  of 

Jesus'  birth,  6. 
Andrew,  early  associate  of  Jesus, 

28. 
Andrews,  S.  T. :  on  time  of  Jesus' 

birth,  6;  on  supper  at  house  of 

Simon  the  leper,  49,  66. 
Anointings,  four,  in  Gospels,  53. 
"  Arise,  let  us  go  hence,"  49,  72,  76, 

78,  79,  93. 

Baptism  of  Jesus:  mentioned,  2^) 
a  profession,  a  declaration,  2)7 'y 
not  a  cleansing  nor  a  washing, 
38;  differed  from  all  Old  Testa- 
ment rites,  38;  confession  of 
purpose  to  do  God's  will,  39,  40 ; 
not  an  example,  39;  not  the 
first  to  be  so  baptized,  39. 

Barton,  W.  E. :  mentioned,  49;  on 
supper  at  Bethany  Friday  eve- 
ning, 66. 

Bethany,  mentioned,  46,  47,  52,  55, 
56,  59,  65,  69,  86. 

Bethlehem,  referred  to,  3,  5,  9,  13, 

IS. 
Bethsaida:  home  of  Zebedee  and 
his  sons,  30,  31 ;  home  of  Philip, 

34. 
Broadus,  John  A.,  quoted,  6,  12,  48, 

52,  62,  70,  73,  82,  84. 
Burton  and  Mathews,  quoted,  49, 

62,. 


"But  John  says  Judas  went  out," 
82. 

Cana,  the  wedding  at,  35. 

Chief  priests  and  elders :  Lazarus' 
death  plotted  by,  54,  55,  59;  Je- 
sus* death  plotted  by,  69. 

Chrysostom,  quoted,  50,  60,  63. 

Church  discipline,  limitations  of,  86. 

Clarke,  Adam,  quoted,  50,  64,  66. 

Clark,  G.  W.,  quoted,  48,  50,  63. 

Clericus,  John,  quoted,  50,  66. 

Crane  Caroline  Crawford  Whit- 
man, Introduction. 

Dawson,  W.  J.,  quoted,  49,  67. 

Deipnon,  46. 

Did    Judas    go    to    betray    Jesus 

Tuesday  night  ?  68. 
Did  Tuesday  night's  teaching  end 

with  John  14  :  31  ?  y6. 
Disciples,  first  five,  28,  29,  31. 
Dods,  Marcus,  quoted,  49,  65. 

Early  homes  of  Jesus,  13. 

Edersheim,  Alfred,  quoted,  49,  65. 

Egeiro,  meaning  of,  77. 

Expositors :  lack  of  agreement 
among,  13,  51 ;  too  much  har- 
monizing by,  51. 

Family  connections  of  Jesus,  30. 
Farrar,  F.  W.,  quoted,  31,  49,  52, 

66,  7S. 
Fleetwood,  John,  quoted,  50. 
Flight  into  Egypt:  mentioned,  11; 

was  it  in  winter?  15,  16. 

141 


142 


INDEX 


Gardiner,    Frederick,   on   time   of 

Jesus'  birth,  5. 
Geikie,    C.,    on    time    of    Jesus' 

birth,  7. 
Gilbert,  G.  H.,  quoted,  49,  66. 
Gospel  church,  definition  of,  86. 
Gospels,  terseness  of,  45. 

Hackett,  H.  B.,  quoted,  50. 
Harmonists :     troublesome     ques- 
tion for,  56;  no  harmony  among, 

59- 

Harmony:  outline,  of  Passion 
week,  43,  44;  seven  changes 
secure  complete,  48 ;  place  of 
John  13  :  1-30  in  a  Gospel,  70. 

Herod:  inquires  date  of  birth  of 
Jesus,  13;  gathers  chief  priests 
and  scribes,  14;  sends  Magi  to 
Bethlehem,  14;  orders  massacre 
of  infants,  19;  tetrarch  of  Gali- 
lee, 26. 

Inn,  the,  and  the  stable,  9,  10. 

Jamieson-Fausset-Brown,  quoted, 
49. 

Jesus :  hrephos,  the  babe:  men- 
tioned, 19,  20;  annunciation  of 
birth  of,  to  Mary,  4;  date  of 
birth  of,  3,  5,  7,  10;  adoration 
of,  by  shepherds,  10;  paidion, 
the  little  child:  mentioned,  21, 
22;  taken  to  Jerusalem  for  pres- 
entation in  temple,  18,  19;  testi- 
mony of  Simeon  and  Anna  to, 
II,  23,  24;  removal  of,  to  Bethle- 
hem, 13,  14;  pais,  the  boy:  men- 
tioned, 22;  received  the  Magi 
and  their  gifts,  14,  15;  is  taken 
to  Egypt  in  haste,  15,  19; 
brought  back  after  death  of 
Herod,  21 ;  taken  to  Nazareth, 
22,  30;  goes  to  Passover  with 
parents,  21 ;  with  the  doctors,  21, 
22;     early     associates     of,     30; 


family  connections  of,  30;  rea- 
sons for  silence  concerning  early 
life  of,  32-36;  the  mature  ma/n: 
seeks  baptism  of  John,  25,  38; 
revealed  as  Messiah  by  sign  of 
dove,  25 ;  returns  from  Jordan, 
32;  led  into  wilderness,  32;  re- 
turns to  Jordan,  32;  opening  of 
public  ministry  of,  z^;  John's 
testimony  to,  26,  27;  called  the 
Lamb  of  God  and  Son  of  God, 
35,  36;  John's  further  testimony 
to,  28;  invites  John  and  Andrew 
to  his  abode,  28;  Simon  brought 
to,  28;  finds  Philip,  29;  Na- 
thanael  brought  to,  29;  goes  to 
Cana,  29 ;  his  first  miracle,  35 ; 
visits  home  of  Martha  and 
Mary,  54;  Lazarus  raised  by, 
54;  plan  to  destroy,  54;  his  de- 
parture for  Ephraim,  54;  con- 
tinues preaching  and  healing, 
54;  returns  toward  Jerusalem, 
54;  sought  by  Jews,  55;  chief 
priests  and  Pharisees  plot  death 
of,  55;  anointed  at  home  of 
Martha  and  Mary,  51,  56,  57; 
public  entry  of,  45,  47;  Greeks 
wishing  to  see,  48;  goes  every 
night  to  Mount  of  Olives,  46; 
teaching  every  day  in  temple, 
46;  Lord  of  Sabbath,  47;  prob- 
ably in  retreat  Wednesday  and 
Thursday  of  Passion  week,  yy. 

Jews :  messengers  of,  arrive  at 
Jordan,  26. 

John,  the  apostle :  son  of  Zebedee 
and  Salome,  30;  brother  of 
James,  30,  53;  Jesus'  first  dis- 
ciple, 28,  53;  took  mother  of 
Jesus  to  his  home,  53;  his  ac- 
count of  one  anointing,  53. 

John  the  Baptist:  son  of  Zacha- 
rias  and  Elizabeth,  26;  in  the 
wilderness,  26;  preaching  and 
baptizing,    26;     proclaimed    the 


INDEX 


143 


coming  Messiah,  26;  a  s,el£- 
effacing  witness,  26,  27;  Jewish 
nation  profoundly  stirred  by, 
27;  had  been  given  sign  of 
Messiah,  24,  25;  pointed  out 
Jesus  to  John  and  Andrew,  28. 

Joseph  and  Mary:  journey  of, 
for  enrolment,  4,  8;  find  lodg- 
ings in  a  stall,  9,  10;  visit  of 
shepherds  to,  10;  take  the  Child 
to  Jerusalem,  11;  return  to 
Nazareth,  22;  remove  to  Beth- 
lehem, 20;  flee  into  Egypt,  15; 
stay  of,  in  Egypt,  16;  come  out 
of  Egypt,  21. 

Josephus,  testimony  of,  to  John, 
23,  27. 

Judas  Iscariot:  at  Passover  and 
Lord's  Supper,  82,  84,  85;  not 
present  Wednesday  and  Thurs- 
day, 82,  84,  86. 

Lazarus,  family  and  home  of,  51, 

54,  55,  58,  59,  62,  66,  78. 
Lightfoot,  J.  B.,  quoted,  50,  66. 

McClellan,  J.  B.,  quoted,  50,  63,  65. 

McKnight,  James,  quoted,  50,  66. 

Marriage  at  Cana,  32,  35. 

Martha  and  Mary,  mentioned,  52, 
54,  58,  78. 

Mary:  annunciation  of  angel  to, 
4;  visit  of,  to  home  of  Zacharias 
and  EHzabeth,  4;  hostess  at 
marriage  in  Cana,  32;  taken  to 
John's  home,  53. 

Memorial  rite:  symbolizing  uni- 
versal brotherhood,  y6,  81 ;  a 
perfect  object-lesson  for  all 
time,  81. 

Metanoia,  meaning  of,  38. 

Nathanael,  of  Cana,  29,  32,  34. 

Nazareth:  distance  from,  to 
Bethlehem,  8;  first  journey  of 
holy  family  from,  to  Bethlehem, 


9;  journey  from  Jerusalem  to, 
11;    second    journey    from,    to 
Bethlehem,  20. 
Newcome,  quoted,  50. 

Oik  OS,  home  of  Joseph  and  Mary 
in  Bethlehem,  20. 

Palm  Sunday,  and  the  triumphal 

entry,  45,  48. 
Passover,   the  two  days  previous 

to,  68-70. 
Passover  supper,  references  to,  69, 

70,  72,  79,  80,  ^2,  83. 
Peter,  sought  by  Philip,  named  by 

Jesus,  28. 
Pittenger,  William,  quoted,  50,  52, 

62,  63. 
Public  entry,   made  on   Saturday, 

47,  86,  94-^ 
Public   ministry   of   Jesus,   begin- 
ning of,  32-36. 

Resadi,  Giovanni,  quoted,  50,  6y, 
Rhees,  Rush,  quoted,  7,  49,  66. 
Riddle,  M.  B.,  quoted,  49,  63,  74. 
Robinson,  Edward,  quoted,  50,  62, 

^3,  74- 
Robinson-Riddle,    quoted,    48,    49, 
62,  74. 

Salome:    wife    of    Zebedee,    30; 

mother  of  James  and  John,  30; 

attended  Jesus   in  his  itinerant 

ministry,  30;  mentioned  among 

kindred  folk,  31-33. 
Sanday,  William,  quoted,  49,  65. 
Satan,  entered  into  Judas,  68,  69, 

71-73. 
Shepherds,    abiding    in    the    field, 

4,  9,   ID. 
Stevens   and   Burton,   quoted,   48, 

49,  70-73- 

Suppers  at  Bethany:  discussed,  47, 

50,  56,  62,  64,  y6;  nine  points  of 
disagreement  concerning,  57, 


144 


INDEX 


Talmage,  T.  DeWitt,  quoted,   i8. 
Teaching,  daily,  in  temple,  6i. 
Thayer,  J.  H.,  quoted,  lo. 
Triumphal  entry,  time  of,  45. 

Watson,  P.  S.  G.,  quoted,  79. 
Wednesday,  the  lost,  80. 
Weiss,  Bernhard,  quoted,  49,  64. 
"  What   thou    doest,    do   quickly," 
69-71,  7Z,  77' 


Whitby,  Daniel,  quoted,  50,  66. 
Whitman,  P.  S.,  sketch  of  life  and 
writings  of.  Introduction. 

Zacharias :  and  Elizabeth  entertain 
Mary,  4;  probably  knew  where 
the  Messiah  would  be  born,  4. 

Zebedee :  of  Bethsaida,  father  of 
James  and  John,  30;  fisher, 
partner  of  James,  30. 


INDEX  OF  SCRIPTURE  REFERENCES 


Psalms  Page 

40  :  7,  8 Lo,  I  am  come zi 

MiCAH 

5  :  2 birthplace  of  ruler  in  Israel 4 

Zechariah 

9  :  9 behold,   thy  king  cometh 47 

Matthew 

2  :  1-12 visit  of  the  Magi 4,  12,  15,    19 

13-1S flight  into  Egypt 15,     16 

16-18 slaughter   of   children 13,     19 

3  :  1-12 John's  ministry 38 

13-17 baptism  of  Jesus   25,  :i,'7,  39,  40 

4  :  i-ii temptation  in  the  wilderness 25 

12  :  49,  so "  Behold  my  mother  and  my  brethren  " Zl 

20:29-34 the  blind  men  near  Jericho 91 

21  :  i-ii the  public  entry 94 

12-17 cleansing  of  the  temple 99 

18,  19 blighting  of  the  fig  tree 99 

20-22 the  fig  tree  withered  100 

^Z-^y Jesus'  authority  challenged  loi 

28  to  22  :  14. three  parables  of  warning   102 

22  :  15-40 three  questions  by  Jewish  rulers 105 

41-46 Jesus*  unanswerable  question  108 

23  :  1-39 woes  against  the  scribes  and  Pharisees 109 

24  and  25 the  desolation  of  Jerusalem,  and  end  of  age. .  iii 

26:  1-5 Jesus'     further     prediction,     his     crucifixion 

plotted 51,  (i"],  71,  ^2,  120 

6-13 Jesus  anointed  in  the  house  of  Simon 

48,  52,  53,  71,  n,  87,  121 

14-16 Judas   goes   out   and   bargains   for  betrayal, 

(ij,  68,  71,  ^2,  124 

17-19 preparation  for  the  Passover  79,  130 

2(i  :  20-25 the  Passover  supper,  the  betrayer  designated, 

70,  79,  131 

145 


146  INDEX  OF  SCRIPTURE  REFERENCES 

Matthew  Page 

26  :  26-30 the  Lord's  Supper  instituted 134 

31-35^ dispersion  of  the  Twelve  announced,  Peter's 

denial    I34 

36-46 the  agony  in  Gethsemane 136 

47-56 betrayal  and  arrest 46,  138 

Mark 

10:46-52 the  blind  men  near  Jericho 91 

11  :  i-ii the  public  entry  45,  46,    94 

12-14, blighting  of  the  fig  tree 51,  99 

15-19 cleansing  of  the  temple 99 

20-25 the  fig  tree  withered  100 

37-33 Jesus*  authority  challenged  loi 

12  :  1-12 three  parables  of  warning  102 

13-34 three  questions  by  the  Jewish  rulers 105 

35-37 Jesus'  unanswerable  question  108 

38-40 woes  against  the  scribes  and  Pharisees 109 

41-44 the  widow's  two  mites  iii 

13  :  1-37 the  desolation  of  Jerusalem,  and  end  of  age. .  in 

14:  1,2 Jesus'     further     prediction,     his     crucifixion 

plotted    68,   71-73,  120 

3-9 Jesus  anointed  in  the  house  of  Simon,  48,  53, 

65,  66,  71,  73,  87,  121 

10,  II Judas  goes  out  and  bargains  for  betrayal,  68, 

71,  72,  73,  124 

12-16 preparation  for  the  Passover 73,  130 

17-21 the  Passover  supper,  the  betrayer  designated, 

70,  73,  131 

22-26 the  Lord's  Supper  instituted 73,  134 

27-31 dispersion  of  the  Twelve  announced,  Peter's 

denial   73,  I34 

32-42 the  agony  in  Gethsemane  73,  136 

43-52 betrayal  and  arrest 138 


Luke 


:  1-7 birth  of  Jesus 8,  9 

8-20 the  angels  and  the  shepherds 7,  10 

22-38 presentation  in  temple n 

39 return  to  their  own  city,  Nazareth 11,  18 

40 child  grew,  filled  with  wisdom  21,  30 

41-50 Jesus  at  Passover 30 

SI,  52 subject  to  parents,  advanced  in  wisdom 22 

:  1-20 John's  ministry  and  imprisonment 26 

21,  22 baptism  of  Jesus  27 


INDEX  OF  SCRIPTURE  REFERENCES  147 

Luke  Pagb 

4  :  1-13 temptation  in  wilderness  32 

7  '.  36-50 first  anointing  of  Jesus 53 

10  :  38-42 Jesus'  visit  to  home  of  Martha  and  Mary 54 

13  :  6-9 parable  of  the  Fig  Tree 51 

18  :  35-43 the  blind  men  near  Jericho 91 

19  :  i-io visit  to  Zacchseus 92 

11-28 parable  of  the  Minae 92 

29-44 the  public  entry 95 

45-48 .cleansing  of  the  temple 99 

20  :  1-8 Jesus'  authority  challenged loi 

9-19 three  parables  of  warning 102 

20-40 three  questions  by  Jewish  rulers 105 

41-44 Jesus'  unanswerable  question 108 

45-47 woes  against  the  scribes  and  Pharisees 109 

21  :  1-4 the  widow's  two  mites  m 

5-38 desolation  of  Jerusalem,  and  end  of  age iii 

22:  1,2 Jesus'     further    prediction;     his     crucifixion 

plotted 68,  71-73,  121 

3-6 Judas   goes   out  and  bargains   for  betrayal, 

68,  71,  72,  73,  125 

7-13 preparation  for  the  Passover 73,  130 

14-18,  21-30... the  Passover  supper,  the  betrayer  designated, 

70,  73,  82,  131 

19,  20,  31-38.. the  Lord's  Supper  instituted 73,  ^35 

39-46 the  agony  of  Gethsemane 73,  136 

47-53 betrayal  and  arrest  i39 


John 


1  :  24-27 John's  witness  before  the  priests  and  Levites,  27 

29-34 declares  Jesus  the  Lamb  of  God 24,  27 

35,  36 Jesus'  first  disciples  33 

2  :  i-ii Jesus'  first  miracle < 35 

II  :  1-46 the  raising  of  Lazarus 54 

55-57 Jews  seek  Jesus  to  take  him  48,  S4»  55,  93 

12:1-11 anointing   of    Jesus    by    Mary    of    Bethany, 

46,  48,  51,  52,  54,  55,  65,  73,  78,  S7,  93 

12-19 the  public  entry 47,  48,  55,  ^6,  73,  86,  95 

20-36 Greeks  seeking  Jesus 45,  73,  96 

37-50 the  Jews'  rejection  of  Jesus 45,  73,  98 

13  :  1-26 Jesus  washing  the  disciples'  feet,  49,  70-72,  78, 

87,  122 

27-30 Judas  goes  out  and  bargains   for  betrayal, 

69-73,  7^,  77,  79,  125 

31-38 the  Son  of  man  glorified 49,  72,  125 


148  INDEX  OF  SCRIPTURE  REFERENCES 

John  p^gh 

14:  1-31 Jesus'  departure,  promise  of  the  Comforter, 

49,  72,  73,  76.  79,  80,  87,  125 

15  :  1-27 abiding  union  of  Jesus  and  his  disciples,  49, 

76,  80,  87,  128 

16  :  1-33 his  persecution  foretold  49,  76,  80,  87,  128 

17  :  1-26.. . , the  intercessory  prayer 49,  76,  80,  87,  129 

18  :  I entering  Gethsemane   79,  135 

2-1 1 betrayal  and  arrest 139 

19  :  26,  27 "  Son,  behold  thy  mother "   53 

Acts 

18  :  25 knowing  only  the  baptism  of  John 27 

19  '•  1-7 baptized  into  the  name  of  the  Lord  Jesus.  .27,  39 

22  :  16 be  baptized  and  wash  away  thy  sins 38 

I  Corinthians 

II ■:  23-26 the  Lord's  Supper  instituted 135 

Titus 

3  '  5 washing  of  regeneration 38 


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